Once more, I am revisiting the Mayan heritage to understand the concept of end time and have a glimpse of what fractal time tells about the future.

Mayan Civilization
I was introduced to the Mayan culture by James Redfield whose book, The Celestine Prophecy, became a refreshing spiritual guide at the turn of the millennium.  For me, his mythical story was a ‘faction’, creatively using facts and fiction to bring out the truth.  In 1993, it demonstrated a new consciousness in a world that has gone scientifically physical and materially commercial.  While it was frowned upon by some mainstream religious thinkers, I endeavored to relate the Mayan ‘factional’ story to my Catholic faith.

The insights from the Celestine manuscript which dated back to the Mayan civilization in Peru were mirroring the spiritual [not the religious] dimension of inner life.  While the manuscript was silent on the role of Christ in history, it implicitly endorsed the redemptive act of Jesus who became a new creation. In 1995, Redfield’s idea of humanity’s peak spiritual performance reminded me of other evolutionary writings: The Origin of Species by biologist Charles Darwin, The Phenomenon of Man by anthropologist Teilhard de Chardin, Quantum Theology by religious metaphysician O’ Murchu, Chaos Point by futurist Erwin Laszlo, The Spiritual Alchemy by medical doctor and mystic Christine Page, and The God Code and The Divine Matrix by culture decoder Gregg Braden. Redfield, through a factional Aramaic manuscript discovered in Peru, heralded the fulfillment of the New Commandment and he ushered in the era of spiritual renaissance in the 21^st century.I consider The Celestine Prophesy as a forerunner of quantum energy, global harmony, and galactic consciousness. 

 This new consciousness was followed by the Law of Attraction in The Secret authored by Rhonda Byrne in 2006.  Today, Gregg Braden further explains in Fractal Time a heart-based consciousness in the New World Age by decoding ancient learnings based on the Mayan calendar cycle.

Fractal Time
My copy of Fractal Time was a gift from Giselle Valderrama, cousin of my spouse in 2009. I leisurely scanned through it with no sense of urgency.  As the date December 21, 2012 triggered a lot of visuals from Di Carpio’s Eleventh Hour and  Al Gore’s Inconvenient Truth, I reread Fractal Time to find some answers. Surprisingly, the answer came from my visceral reaction that gave me a sense of hope for a new beginning at the end of 5,125 Mayan years, which is almost a year [exactly four days short of the birthday of Jesus] from today in our Roman calendar.

According to Braden, linear time repeats history in a fractal pattern.  Like many historians and scientists [physical and metaphysical] he believes that if we learn from the past we can secure and insure our future. We can learn from the fractal patterns that are found in nature and the pattern is expressed in phi formula. Leonardo Fibonacci  translated the golden mean of Aristotle as mathematical values in never ending proportions of Phi = 1.618 and phi = .618. Braden, using Fibonacci’s numbers, studied the fractal pattern of the Mayan calendar and formulated his findings into 22 Time Codes.

Time Codes
I selected some the following salient Time Codes of Braden: “1. Nature uses a few simple, self-similar, and repeating patterns – fractals – to build energy [quarks] and atoms into familiar forms of everything from roots, rivers and trees to rocks, mountains, and us. 2. The Time Code Calculator can pinpoint personal cycles of love and hurt, as well as global cycles of war and peace. 3. There is a consensus among the best minds of our time that the current depletion of our natural resources, exponentially growing population, global poverty, and competition for necessities of life are converging toward a ‘bottleneck’ in time. 4. The results are conclusive: Heart-based focus and heart-based living will have a direct effect upon the way we experience 2012 and our time of change. 5. Faced with the greatest number and magnitude of potentially world-ending challenges in 5,125 years of human history, we now discover that the key to our transition lies in our collective feelings about change. 6. December 21, 2012 is a rare and power window of opportunity for our collective emergence into our greatest potential.”

Heart-based Living
Last year, I talked about the end of “I think, therefore I am” paradigm of Cartesian era [Manila Standard Today Dec. 27, 2010].  Today, there are more metaphysical gurus who are advancing the notion that we live in a “feeling universe” and that our emotions are the stuff we constantly radiate to our family, community, country and the world.  Thus, 2012 is a window of opportunity to be reborn in the New Commandment of our faith.

Culled from 5,125 years of human experience, Braden asks, “Can we recognize that our greatest threats to our familiar way of life are really nature’s ‘nudge’ toward a new way of being?  As we witness the chaos that accompanies the perfect alignment with galaxy’s core, are we ready to receive the greatest gift of all: the inner change that comes from responding to life’s challenges with cooperation and nurturing of a heart-based way of living?  What instructions will we leave from our time to those who will go through the next world age and remember us as their ancestors?

As Lisa Nicole, co-author of Chicken Soup for the African American Soul, puts it, “The pen is in your hand.”  You alone will write the answers in your heart.  The universe is waiting.

Published at: Manila Standard Today

June 25, 2012 I propose to examine three spirituality clusters in the workplace: 1. Mainstream dogma-based spirituality, 2. Newstream experience-based spirituality and 3. Upstream integral spirituality. Hopefully, spiritual practitioners will be able to situate their personal growth and development within these movements and corporate leaders will consider these clusters in mission re-visioning and values re-alignment in support of spirituality in the workplace.

Spirituality in Philippine Context
Governance in the Philippine provides a fertile ground for spiritual growth.  The 1987 Philippine Constitution, Sec. 12 states the “right and duty of parents in the rearing of the youth for civic efficiency and the development of moral character.”  Art. 356 of the Family Code stipulates that parents provide every child “moral and civic training …in an atmosphere conducive to his physical, moral and intellectual development.”  In addition, Art. 358 allows “optional religious instruction.”

 Republic Act No. 8990, Sec. 3b specifies ‘the spiritual development’ together with the physical, social, emotional, cognitive, psychological, and language development of the young.Sec. 13 of the Philippine Constitution includes the spiritual dimension of human development. “The State recognizes the vital role of the youth in nation-building and shall promote and protect their physical, moral, spiritual, intellectual, and social wellbeing.”  The government needs the business sector to promote total human development in the workplace and business corporations may explore spirituality as driver of peak employee performance by promoting transcendental values.

Art III, Sec. 4 of the Bill of Rights allows “The free exercise and enjoyment of religious profession and worship, without discrimination or preference.” As such, religious freedom presupposes exercise and enjoyment of religious profession, worship and spirituality in the workplace. In most Catholic establishments, it has become a common practice to provide religious services evidenced by an altar or a chapel.

The spiritual development of a child is part of civic development and parents are duty-bound to nurture that spiritual life.  When children reach school age, moral and spiritual nurturance shifts to the teachers who act in ‘loco parentis.’  As professionals, their spiritual development towards adult faith grows under a corporate umbrella.

Lay Spirituality
I consider the Bishops-Businessmen Code of Ethics, the Management Association of the Philippines Code of Ethics, the Brotherhood of Christian and Professional Businessmen and Christ’s Commission Fellowship as forerunners of spirituality in the workplace. These post-Vatican II initiatives are fueling the application of Christian teachings in the arena of business.  Among Catholics, the decree on the apostolate of the laity (Apostolicam Actuositatem) highlights the “special and indispensable” role of the lay persons in the life of the Catholic Church  in the modern world and lately, Cardinal Tuscan highlighted “the Vocation of the Businessman.”

Lay spirituality, according to the Second Plenary Council of the Philippine (PCP II) “consists in being able to see the will of God operating, precisely in one’s secular duties, in the ordinary things that one does, and in fulfilling them with as much love. It is deeply rooted in the secular…in the fields, in the factories, in schools, in offices and homes.  It leads to an unselfish, other-centered and Christ-centered life in the world and in the Church.”

The National Catechetical Directory of the Philippines sees Filipino Catholic spirituality as socially oriented which respects the indigenous cultural aspect of a popular religiosity; it includes social concern for justice and the poor as an integral component, unifies all dimensions of personal and family life, stresses the participation of lay leaders in the spiritual mission of the clergy and religious, and brings out a missionary consciousness that is open to the Asian ways of prayer and mysticism.
The Catechism for Filipino Catholics mentions two important aspects of Filipino transcendent self. 

First, we are “kundiman-oriented” and our feelings are “naturally attracted to heroic acts of sacrifice, manifesting a deep, positive spiritual value of kalooban” and second, we are “spirit-oriented” and are naturally drawn “to sense the ephemeral because we have a deep sense of belief in the supernatural and other spirits.”  Our cultural DNA is endowed with deep spiritual orientation embedded in our kalooban construct.

Spirituality of Social Transformation.
Mysticism and action are correlatives. Christian believers encounter the divine by involving themselves in the world, particularly in the workplace.  For example, Lasallian faith-zeal cycle and Benedictine ora et labora are spiritual paradigms of yin-yang, mysticism-activism and reflection-action. Gregory Baum avers that “the transcendent mystery is operative in the promised transformation of human life, personal and social; it is here, in active engagement and contemplative presence to this engagement, that believers encounter the living God.”  This  certainly includes social engagements, like performing one’s duties in the workplace.

PCP II considers work spirituality as part of social transformation because: “First, through work we share in the activity of the Creator, and within the limits of own human capabilities, continue to develop and perfect that activity and Second, by enduring the toil of work in union with Christ, we collaborate with the Son of God for the redemption of humanity.”  The spirituality of social transformation is driven to “create a free nation: where human dignity and solidarity are respected and promoted; where moral principles prevail in socio-economic life and structures; where justice, love, and solidarity are the inner driving force of development…build a sovereign nation: where every tribe and faith are respected; where diverse tongues and traditions work together for the good of all; where membership is a call to participation and involvement and leadership a summon to generous service…be a people: in harmony with one another through unity in diversity; in harmony with creation and in harmony with God…be a civilization of life and love.”

Marriage Spirituality
Marriage spirituality strengthens the virtuous path of a corporate citizen who is engaged in life-work balance. According to TheCatechism for Filipino Catholics “Married couples and parents have their own path to holiness through their faithful love.  Like that of all Christians, this path includes: inheriting Christ’s mission in fostering the Kingdom through the ministry of loving service of each other, their children and the wider community; in the pattern of Christ’s Paschal Mystery; and constantly inspired by the Holy Spirit and nourished by the Eucharist.”

The authentic and profound conjugal and family spirituality (Familiaris Consortio) is experienced in the quality of the married and family relationships marked by fidelity, a spirit of mutual respect, forgiveness, service and prayer.  In support of marriage spirituality, PCP II decreed that family centers be established to develop “the Filipino elements of a general spirituality of Christian marriage such that “the spiritual of the Christian is nurtured and rooted in the Word of God and finds its Filipino expression.”

Consequently, Filipino Catholics have a special role in Asia:  “We are called both personally, as believers, and ecclesially, as members of the Church, to share Jesus Christ with our Asian brethrens by word and witness, through active commitment to truth, justice, freedom and universal Christian love.”  We are called to go forth in-spirited to renew the face of the world – the wider world of Asia and beyond, giving of ourselves unto the renewal and unity of God’s whole creation.”

The documents of the Catholic Church, local and international, point towards a spirituality that is considered mainstream spirituality.  It is Christ-centered and evangelical in nature.  Based on the teachings of the Catholic Church, a Filipino Catholic brings to the workplace a lay spirituality, a family spirituality, and a spirituality of social transformation.

This is the third and the last of a series on Agno entrepreneurs. Team Karina Albert with Monica Go, Isa Hernandez, Trisha Sy Tu, and Abby Yap and Team Gerard Francis A. Khoo with Edsel S. Betita II, John Loyd M. Fernandez, Koh Minseung and Fuzheng Huang interviewed Noel Urbina, owner and operator of Noel’s BBQ.

After Noel’s father retired, he was given the opportunity to work in a renowned barbecue food establishment on Roxas Boulevard. There, he was exposed to a variety of assignments—kitchen helper, assistant cook, master butcher, banquet waiter and driver. In 2006, he became an entrepreneur to maximize his labor with equivalent monetary return. His experience in the food industry led him to a market niche at Agno.

Delicious advantage

According to Isabel Hernandez, “If one were to browse through student blogs and the like, one may have seen students rave about Noel Urbina Barbecue.”

Noel’s barbecue is very popular among De La Salle students. His promo entitles DLSU Santugon and Tapat members who buy P100 worth of food to one free barbecue. Today, he claims that he increased price only once since the day of his opening and it was only P2. This explains why he has loyal customers. A student commented “Having a P7 barbecue, P8 rice, and P12 drink, what else could you ask for? It is very cheap.”

In his sixth year, he is confident that a new barbecue franchise in front of Br. Andrew Hall does not pose a threat. He said, “Hindi problema ang competition. Lalo pa nga lumakas ang negosyo ko. Noon, 20 kilos lang; ngayon umabot na sa 30 kilos a day.” He attributes his competitive advantage to low pricing and authentic, original Pinoy barbecue taste.

When asked about the opening of a supermarket-residential building along Agno, he said, “Walang problema ‘yan kasi ang presyo ko at ang lasa ng barbecue nandyan na.” The food industry is a growing business that serves the growing student population like that of DLSU. It seems like Noel has an inner compass that helps him understand Porter’s five forces and other strategic management tools for sustainable business.

HanepBuhay

Noel’s BBQ has caught the attention of media and GMA’s Chris Tiu and Love Anover featured him on television as food entrepreneur. Through Chris Tiu, his place was repainted; now it looks very attractive.

As prime mover of the enterprise, he leads by example. From 4 a.m.. to 10 p.m., he executes the function of planning, leading, organizing and controlling. Every morning, he goes to Paco wet market to buy meat and ingredients. With P5,000 cash out in the morning, he makes around a four-digit profit at the end of the day.

He works hard for the money; this ‘smoky BBQ business’ is his hanapbuhay, which also provides employment to his family and neighbors. He operates with minimal motivation and supervision over five family members who are committed to the enterprise. One of them is his wife who slices the meat, does the marinating and puts them into bamboo skewers and four other members are relatives who serve the customers. The other five are cooks and helpers who are paid on a monthly basis. He treats them as family members and on Sundays, he gathers them for a common meal. They look upon him as a democratic leader who treats them fairly and cares for their wellbeing.

Some suggested that Noel expand his popular barbecue business. He said he is not keen on branching out elsewhere. Instead, he wants to expand his operation in Agno by adding a second story to his current location. However, he is hesitant to pursue this project because he does not own the land.

Food solution

Noel is a fine example of a successful entrepreneur who manages his food business well. Thus far, his barbecue business is sustainable. The food is there and there are customers who come because they have to eat. Even with dwindling resources, students cannot forego a meal; it is a must. And so, Noel provides them with a solution. Abby Yap affirms, “If I don’t have [much] money, or if my friends and I are broke, we’d eat there. The best barbecue ever! Not to mention, they are very hospitable to customers, which adds more points to their advantage.”

***

The De La Salle Center for Professional Development for Business and Economics launched the Pastoral Management Program for Parish Priests on March 22-23, 2012 at RCBC Tower II, Makati City. DLSU, in partnership with the CBCP, initially offered the PMP4PP to develop leadership and management competencies of diocesan priests by focusing on parish management as a human enterprise. It was attended by 34 Catholic priests from the Diocese of Daet, the military chaplains, and priests from various dioceses in Metro Manila. To name a few, CBCP secretary-general Msgr. Joselito de Asis, Msgr. Nestor Cervo of Manila Cathedral, Rev. Fr. Ogie Orpiada of the Sacred Heart Makati parish and Rev. Fr. Joshue Tumamak, AFP chaplain attended the seminar. Team leader Dr. Jaime Cempron (Pastoral Framework), Prof. Leo Ortiz (PLOC), Dr. Emil Hudtohan (Social Development and Communication) Dr. Tess Ramiro (Wellness and Conflict Management), Dr. Sammy Yap (Cannon Law and Finance), and Prof. Alben Bartolome (Information Technology) were the resource speakers and facilitators. Upon request, DLSU PMP4PP team is available for diocesan engagement nationwide. Please contact the Office of CPDBE Director Joy Rabo and ask for Aileen Negrillo at telephone numbers 02 524 4611 local 316 and 02 753 4617. The program is being offered on the occasion of the 100th year of De La Salle presence in the Philippines, the 112th anniversary of the sainthood and 296th death anniversary of St. John Baptist de la Salle, Patron of Teachers.

(Published in the Manila Standard Today newspaper on /2012/April/30)

Introduction
The Philippine mining industry was included in the 2011 mandatory list of annual Investment Priorities Plan which the Trade Department endorsed to Malacanang to further drive national economic growth. In effect, the mining companies will enjoy tax and fiscal incentives to accelerate exploration of Philippine natural resources (Hudtohan, 2011). With President Aquino declaring a total log ban to protect our rain forests, environmental advocate Gina Lopez (2011) questions his national policy on natural resources. She said, “You can’t ban logging and allow mining in the same breath”.
At the conference of the Chamber of Mines of the Philippines, DENR Sec. Ramon Paje, Jr. publicly announced that he is ‘not anti-mining’. However, he admitted he cannot prevent Congress or other sectors to review the Mining Act. He said he would address the issue of open pit mining in South Cotabato where Xtrata and Indophil Resources NL are determined to use open pit mining method for their US$5.2 billion Tampakan copper and gold project (Manila Standard Today, Mar. 26, 2011).
On January 26, 2011, The Manila Standard Today reported the benefits derived from the corporate social responsibility programs of the mining industry. Chieftain Gideon Salutan of the Kiblawan Municipal Tribal Council in Davao del Sur announced the support of the Balaan tribe for the $ 5.9 billion copper-gold project in nearby Tampakan, South Cotabato. He said, “We have a national law that allows responsible mining while at the same time this project should abide by the national law on environment protection”. He is aware of the South Cotabato environmental code that bans open-pit mining in the entire province, which contrary to the provisions of the 1995 Mining Act. But he added, “Our tribe is for the protection of environment. But we are also for responsible mining”. The benefits received include: scholarships, health services, and jobs because of the mining project. Some 3,000 households were enrolled under the health program of Sagittarius Mines Inc., the government

contractor for the Tampakan project and the company is maintaining at least 14,000 elementary, high school and college students.
The Mining Journal of the Philippines (2009) admitted that there are groups opposing mining, such as the Catholic Church, environmentalists and New People’s Army (NPA). The local mining companies are more knowledgeable about cultural sensitivities, and are more acceptable to the local communities. However, on December 26, 2010 The Philippine Daily Inquirer reported that “Seven major mining companies have threatened to withdraw from northwestern Mindanao, saying they could no longer meet high extortion demands from the communist New People’s Army (NPA). The revolutionary tax increased from P15 million to P20 in 2011. Philippine mineral deposit is estimated worth of US$ 1trillion.”
There is a 10 million signature campaign and a television advertisement against destructive mining to save the natural resources of Palawan. Behind this campaign is the Save Palawan Movement composed of a coalition of nongovernment organizations, indigenous peoples, youth groups, Church and local media to preserve the ecological treasure of the Philippines. The death of environmentalist-journalist Gerardo Ortega who openly opposed the destruction of natural resources in Palawan gave birth to this movement (Editorial, Manila Standard Today, Mar. 9, 2011).
No doubt, the investment policy of the Philippine Government on mining is driven by a need for economic gains. However, the environment and social costs involved must be addressed in the context of sustainable development that will benefit not only the present generation but more importantly the future generations of Filipinos.
I was invited by Mayor Dr. H. Lukman Abunawas, SH, MSi and Environment Chief H. A. Azis Harun, SKM, MKes of Konawe, Sulawesi, Indonesia to join their international conference on mining on February 7, 2011. In May 19, 2009, I was also their speaker in a similar conference where I delivered a paper on Corporate Social Responsibility and Sustainable Mining Development. This year I was tasked to discuss the impact of mining the next generation. This means mining environmental management must be seen in terms of sustainable mining for
the next generation. The question is whether the natural metal resources taken from the earth should only serve the present generation or should it leave something for the next generation.
Areas of Concern
Predominantly Muslim Indonesia and Catholic Philippines come from an Abrahamic religious tradition. Both religions acknowledge respectively Allah and God as creator and supreme being; both have dogmas and doctrines on faith as ultimate guide of human behavior. Their respective religious-cultural experience is a key factor in developing a theocentric framework for sustainable development in the face of increased Asian mining activities. It appears that Asian spirituality is empathetic to the constructs of a sustainable development; Asian anthropological and cultural heritage serve as drivers of sustainable development; and Asian spiritual and religious values balance the material pursuit for profit by enhancing common good through political governance for national progress and supporting civil society’s initiatives for sustainable development.
The paper presents five sustainable frameworks in viewing mining industry’s current and future economic undertaking which impacts on governance, civil and ethnic societies, business practices, and more importantly on the socio-theological interpretations of religious leaders. Thus, the question of mining sustainability and the future generation begs for an Asian framework from the religious leaders of the Philippines and Indonesia whose influence has been felt by their respective governments, civil society, ethnic citizens and business corporations.
As proof of the negative impact of mining, I have chosen as examples the Marcopper case of the Philippines and the Ok Tedi case of Eastern Papua New Guinea. The two cases are convenient samples in understanding the recommendations of World Resource Institute whose study on mining specifically mentions the problems in the Philippines and Eastern Papua New Guinea.
This paper seeks to answer the following questions: 1. What is the appropriate sustainable development framework for the mining industry in Southeast Asia? 2. What is the story of the mining companies in the Philippines and Papua New Guinea? 3. What are the recommendations of the mining study of World Research

Institute specific to Philippines and New Guinea? 4. What is the responsibility of the present generation in managing mining and related resources for the Next Generation?

Methodological Perspective
Due to time constraint, the paper makes use of narrative and descriptive methods to explain the above cited areas of concern. Most of the data presented are gathered from secondary printed sources and documents and some were gathered through electronic research. The approach to the impact of sustainable mining on the next generation is taken from the point of management. It is assumed that the government, business, civil society and religious organization have established organizational objectives and they accomplish their mission and vision by effectively allocating and using all human, material, and financial resources.
The question therefore is that of common good and common interest and not sectoral and private interests impinging on the rights of the other sectors, especially the less empowered sector like the citizens and ethnic minorities. In effect, sustainable development issues are addressed in order to discover the values behind economic, social, political and religious activities. Answers to mining issues are taken from an axiological point of view; these are legal, ethical, and spiritual valuation of respective stakeholders whose interests are passionately pursued.
The paper has a futurist vision: long term commitment of the three sectors for and in behalf of future stakeholders. Most of the literature on sustainability revolves around the debate of these three sectors urging actions now (Gore’s Inconvenient Truth and Di Carpio’s Eleventh Hour) to save the future of our planet. A plethora of sustainability literature focuses on changing people attitude, creating new technologies, and reinventing institutions. Lasan, 2000) and Perlas (2000) are for tripartite cooperation. Redfield ( 1993) looks for that critical mass that would trigger Gladwell, (2008) tipping point. Sachs (2006, 2008) deals with social responsibility by calling for the power of One person to meet the urgent challenge of dwindling resources and increasing population demands. Laszlo (2006) predicts federated global governance of interstate organization for out future survival. Senge (2008) and Wheatley (2005) call for a necessary revolution among individuals and institutional
structures. Page (2005), Powell (2003) and Rifkin (2003) tap the spirit, spiritual and religious dimensions of our humanity for global action through renewal of individuals and institutions.
The approach in unpacking the above issues is from the view of axiology, taking into account the legal, ethical, and spiritual valuation of the stakeholders from civil society and ethnic groups, business and government. It is not a question of sectoral interest, rather it is relocating common values and interests that would synergize the various sectors to include the interest of the next generation. The next generation is not only a beneficiary of sustainable development; they are the invisible driver for ultimate world and cosmic sustainability.
Sustainable Development Frameworks and Mining
Based on my review of related literature, there are three existing sustainable development frameworks. These are proposed by 1. the World Council for Economic Development (WCED), 2. Center for Alternative Development (CADE), and 3. Integral Sustainability. In 2009, I used Christine Page’s Gaian Galaxy theory to develop a fourth framework for sustainable development. For this paper I upgraded the three Ps of WCED to four Ps to create a fifth framework I call Theocentric Sustainable Development. Framework. I designed it in response to sustainability issues faced by theocratic Asian countries like the Philippines and Indonesia.
WCED Framework
According to the WCED, development is sustainable where it “meets the needs of the present without compromising the ability of future generations to meet their own needs” (Brundtland Report, 1987). Based on this idea of the 1987 Commission, sustainable development has since then covered three major areas: the economic, environment and social dimensions of development.
Jonathan Harris (2000) of Global Development and Environment upholds these three elements of as basic in discussing the principles of sustainable development. It advocates a triple-bottom-line: 1.An economically
sustainable system must be able to produce goods and services to maintain manageable levels of government and external debt, and avoid extreme imbalances which damage agricultural or industrial production.; 2. An environmentally sustainable system must be able to maintain a resource base, avoiding over-exploitation of renewable resource system or environmental sink functions and depleting non-renewable resources only to the extent that investment is made in adequate substitutes. This includes maintenance of biodiversity, atmospheric stability and ecosystem functions ordinarily not classes as economic resources; 3. Socially sustainable system must achieve distributional equity, adequate provision of social services including health and education, gender equity, and political accountability and participation. (Harris, 2000).
Based on WCED sustainable framework, the mining industry must be seen not only as an economic enterprise but it must be an enterprise that addresses its direct impact on the environment and the people whose present and future survival is dependent on the land and sea resources ecologically linked with mining. The mining business must embrace its role as driver of economic development, social development and ecological sustainability.
CADI Framework
From WCED 1987 triple bottom-line perspective, the Center for Alternative Development Initiatives (CADI) targeted seven development areas. In addition to the economic, social and environmental issues, CADI underscored the human, cultural, political and spiritual dimensions of development. CADI expanded the WCED business oriented development approach to a broader humanistic perspective on development in 2000 (Perlas, 2000).
4. Economic Dev 5. Political Dev
Culture
Civil Society
Economy
Business
Politics
Government
Nature: 7. Ecological Dev
Society 6. Social Dev
3. Cultural Dev
Source: Nicanor Perlas, 2000
Figure 1. CADI Sustainable Development Model
Its comprehensive humanistic framework inspired the Philippine Agenda 21 for sustainable development policy
guidelines. Agenda 21 is multidimensional; the seven dimensions have beneficial interaction between the
legitimate interest of business and the economy, government and polity, and civil society and culture; the
physical and material level challenges Philippine society to care for the ecosystems, landscape ecology, and the
biosphere of the earth, and nature; and the spiritual level contextualizes the caring capacity of the individual and
society to highest dimension of living (Amarillo, 2008). Agenda 21 included the soft values of development,
human, cultural, and spiritual dimensions which tilts the balance from pure economic interest to human
development.
Integral Model
The soft values of development in 2000 were further explored by Ken Wilbur in Integral Sustainable
Development in 2005. His ‘being-in-the-world’ examines the individual and collective’s interior and exterior
realties; culture is a unifying element of the six other integral factors.
The Integral framework of Wilbur views the individual, society and environment in terms of four basic quadrants:
the interior and exterior of individuals and groups/collectives as shown in Figure 2. The quadrants are four
realities seen from four different perspectives. The individual interiors (Upper Left) are psychology and
consciousness; individual exteriors (Upper Right) are behavior and the physical body; collective interiors (Lower
Left) are culture and worldview; and collective exteriors (Lower Right) are systems and the physical environment.
According to Wilbur (2004), the quadrants as “dimensions of being-in-the world are most simply summarized as
self (I), culture (we) and nature (it). Or art, morals, and science. Or the beautiful, the good and the true…If you
leave out science, or leave out art, or leave out morals, something is going to be missing, something will get
broken. Self and culture and nature are liberated together or not at all.”
CULTURE
What we experience
Areas studied: ‘We’,
intersubjective realities:
shared values, culture and
worldview, webs of culture,
communication and
relationships, norms,
boundaries and customs
CONSCIOUSNESS
What I experience.
Areas studied: ‘I’ subjective
realities, self ’and
consciousness, states of
mind, psychological
development, mental models,
emotions, will
INTERIOR EXTERIOR
SYSTEMS
What we do.
Areas studied: ‘Its’,
intersubjective realities: social
systems and environment,
visible societal structures,
economic system, political
orders, natural resource
management
BEHAVIOR
What I do.
Areas studied: ‘It’ objective
realities: brain and organism,
visible biological features,
degrees of activation of
various bodily systems
INDIVIUAL COLLECTIVE
UL UR

Figure 2. Ken Wilbur’s Integral Sustainable Development Model
Barrett Brown (2006) presents the following bottom line insights which, to me, calls the attention of the mining
industry, the government, and civil society:

1. The more what is known about the influences of consciousness,
behavior, culture, and systems on sustainable development, the more effectively programs can be designed and
implemented.

2. The innumerable forces emerge out of every stakeholder’s interior that directly impact any
approach to sustainable development. These forces influence both the cause and cure of systemic imbalances.
Thus, mindfulness of individual consciousness (belief system, mental model, motivations, etc.) is vital when
attempting to address all the major influences on a sustainable development initiative.

3. A comprehensive approach to sustainable development initiative would, at the very least, document the individual behaviors that significantly contribute to a successful and enduring implementation, as well as the real threats to an individual’s life.

4. An integral Sustainable Development practitioner strives to be constantly conscious of the underlying pressure of cultures, worldviews, norms, traditions, rituals, and rules of the group—and respond accordingly.

5. To work with the collective exterior means to incorporate and be open to the truths and perspectives from all levels of collective institutions and systems, including the physical environment.

6. Predominantly systemic approaches to sustainable development are more likely to be effective if replaced by comprehensive, synergetic responses that account for the major forces in all quadrants.

7. Sustainable development initiatives have a greater chance of success if they respond to all the major influences that arise from each quadrant (consciousness, behavior, culture, and systems). Approaches that fail to do so face the real threat of sabotage by forces and factors in quadrants left unattended.

8. There may be more powerful offering that we can bring to the world stage than action which arises from a deep awareness of who we truly are and how we are called to serve. It is thus our responsibility to consciously and continuously develop this awareness, which in turn will fuel the actions that manifest our greatest potential (Brown, 2006).
For me, Wilbur’s metaphysical and phenomenological view on social development prepared the ground for the Gaian Galactic perspective of Christine Page, which I use as a basis for holographic framework for sustainable development. In a hologram, the inner reality within an individual is reflected outwardly by reality surrounding that individual. The New Science in postmodern era is driving non-metaphysical disciplines to recreate a sustainable worldview. Sustainable development which puts the individual at the center must see the individual in a new light and explore the metaphysical powers within that person to create a sustainable world.
A super-macro perspective on sustainable development is mirrored by the concept of Christine Page on Gaian Galactica whom she considers as the Great Mother. As experienced by women in menstruation, “she enters the void and taps into this immense power of the feminine before emerging newly born. And so we return from our journey into the Great Mother having surrendered ourselves for the opportunity to experience her trinity: the void,

the elixir of creative power and her powerful breath which expels us back out into the world to commence the next cycle.”
Social Economists and Bottom-up Sustainable Development
According to Peter Senge, ‘sustainability is widely used to express the need to live in the present in ways that do not jeopardize the future. When a process is sustainable, it can be carried out over and over again without negative environmental effects or impossibly high costs to any involved. The belief that we can attend only to our ‘own needs and goals is tantamount to discounting the value of the children, families, communities and business that will inhabit that future’.
For Jeffrey Sachs (2010), “Sustainable development means prosperity that is globally shared and environmentally sustainable. In practice sustainable development will require three fundamental changes in our business-as-usual global trajectory. 1. Develop and adopt sustainable (high-S) technologies for combined high prosperity and with lowest environmental impacts. 2. Stabilize global population, and 3. Help poorest countries get out of poverty trap”.
Yunus (2007) says, “We need to put our minds together to outline the basic features of a new, globally sustainable lifestyle so that we know in what direction our technology, our innovations, and our creativity have to be directed.” David Goleman beckons every earth citizen to exercise ecological (2009) intelligence, in addition to being emotionally (1995) and socially (2007) intelligent. Sachs (2008) warns ‘Sustainable development may be acceptable in theory but not reached in practice if public policies and market forces do not lead to the needed investments.”
A Theocentric Framework for Asian Sustainable development
The road to environmental sustainability has been articulated in the 3 Ps bottom for business, addressing economic sustainability through profit, human resource sustainability through humanitarian concern, and environmental sustainability through planetary concern. The mining business is being tasked to be socially
responsible in all three aspects. In theocratic countries like the Catholic Philippines and Islamic Indonesians, a fourth driver for sustainability can be now added: spirituality. Thus, we come out with four Ps: profit, people, planet and prayer. A metaphysical cosmology of viewing mining as an economic activity is tempered not from a humanist perspective but also from a spiritual worldview that subsumes all of creation – human or divine – under God or Allah.
Craig Sorley (2008), an eco-evangelist, calls upon believers to care for God’s creation. Still, a lot of work remains to be done before conservative Christians embrace conservation as a matter of faith. “Our worldview on this topic is still more often defined by politics, by secular economic thought, by our materialistic culture, and by a knee-jerk reaction to the extreme ends of the environmental movement, than it is by Scripture. It is time to change that, he says.
Prisco Cajes (2002) suggests to develop a Trinitarian ecological theology and to complement the CBCP and PCP II theology of stewardship that reflects the ‘diokonia dimension’ of the Church’s constitutive processes with a theology of communion. In 1988 a group of concerned Christians, associated with Asian Social Institute of the Philippines (ASI), The Center for Ecozoic Living and Learning (CELL) of Malate Parish, GeoChrist Foundation, Inc and the Institute for Ecozoic Spirituality (IES) recommended a celebration of Creation Day and Time for Creation every September 1 to October 4. ASI added a third P to the triple P bottom of business: Profit, People, Planet, and Prayer.
According Georg Ziselsberger (2003) this theological framework must be reflected in the liturgical or worship dimension, in the world of ritual and celebration. The power of the liturgy in forming the conscience and consciousness of the people through prayer and implore Divine Creator to enlighten people everywhere regarding their duty to respect and carefully guard creation. (Venice Declaration). Ecumenical Patriarch of Dimitrios I of Constantinople in 1989 in his Message on the Day of Prayer for Creation said, “prayers and supplications to the Maker of all, both as thanksgiving for the great gift of Creation and as petitions for its protection and salvation.”
In organization and management development, John Newstrom (2007) notes that “A new term has crept into the managerial vocabulary – spirituality”. This term focuses on the desire of employees to know their deepest selves better, to grow personally, to make a meaningful contribution to society, and to demonstrate integrity in every action taken.
Powell ( 2007) defines spirit intelligence as “the ability of your spirit being, he core of you, to make the best life choices. Choices in what you do with your body – your actions; the thoughts you focus on in your mind – your thinking, and the emotions you choose to pursue – your feelings. While Powell describes spiritual intelligence as “choices, beliefs and practices in relating with the Infinite Intelligence called God, Allah, Jehovah or Brahms”. Wiggleworth (2009) views it as one’s “ability to behave with compassion and wisdom, while maintaining inner and outer Peace, regardless of the circumstances. “It transcends religion from skill to work – organization as well; It is a tool to shift from ego-self to higher self. (www.consciouspursuit.com.)
While Max Weber (1930) explored the influence of ethics and religion on the development of capitalism, Rifkin (2003) also explored the influence on globalization by eight major spiritual denominations (Roman Catholicism, Protestantism, Islam, Hinduism, Buddhism, and Baha’I Faith, Tribal and Earth-based religions, including those in Papua New Guinea, which can serve as background to the spiritual dimension of sustainable development.
Earth-based religions are closest to nature and are very protective of the environment. The Philippine aetas in Zambales and atis in Panay and the original inhabitants of Papua New Guinea are sustained by the forest and nature but they do not over harvest the fruits of the earth or abuse the environment. Today, eco-tourism in the Philippines and worldwide is promoting their best-practices in natural living.
Senge, Scharmer, Jaworski, and Flowers (2004) recognize the presence of higher power named Allah, God, Spirit or Energy. The various ‘spirit’ or ‘energy’ traditions are shown as a spiritual dimension of a human person in Figure 3. This ‘power’ resides in the individual and it is described in different languages and hermeneutics according Islamic, Christian, Jewish, Taoist, and Buddhist traditions.
1. Islam/Sufism: ‘opening of the heart’.
2. Christians: ‘grace’, ‘revelation’, and ‘holy spirit.’
3. Jewish Kabballah:12 variants of God’s presence in the human body.
3. Taoist: vital energy (qing = ching) into subtle life force (qi = chi), and into spiritual energy (shin).
4. Buddhist: Self and World dissolve at various energy centers of chakra.
Spiritual Dimensions
Buddhist:
Chakra
Islam/Sufi:
Opening
the Heart
Taoist: Shin
Spiritual
Energy
Jewish
Kabbalah:
God in our
Body
Christian:
Holy Spirit,
Grace
Figure 3. Spiritual Dimensions: Foundation of Theocentric
Sustainable Development Framework (Hudtohan, 2011)
Christine Page (2007) describes the new cycle of the 21st based on the Mayan calendar. This new cycle “is about
our Earth, a vital being in its own, raising its frequency to join with the other planets so that our solar system can
take its place in the greater scheme of the galaxy and the Universe, this is its destiny.” While it was wrongly
assumed by Copernicus that the earth was the center of the universe, Galileo scientifically proved that it was not
so because of the solar system. While it used to be assumed that ethical conduct emanated from our human
civilization that dictated what is right or wrong which created a man-centered ethical conduct, we are now moving
to a biospheric democracy which puts the universe as the center of our ethical concern. This new ethics has been
triggered by the demands of climate change and environmental consideration. A cosmic view is challenging our
humanistic perspective the future of sustainable development of our civilization.
But the ability to discern appropriate actions based on one’s faith as lived out and experienced in an established church are determined by its divine leaders priests and ministers. Thomas Moore (2010) observes, “I sense that value is doing everything to protect the planet and under I cannot understand why religious leaders and spiritual communities are not more active in leading the people in a loving care of the earth. But most traditions teach that cosmic self and human self are like two sides of a coin. They are deeply implicated in each other…He has to understand that spirituality is not abstract and ethereal and the planet is perhaps the first object he encounters as he tries to transcend the limits of personal self.” He continues, “Anyone serious about being spiritual has to become an ecologist…I recommend care over cure…care of our environment is care of the soul. Work is prayer – not ora et labora; it is a spiritual practice making work and prayer as one. Care for my world and my self (soul) is the basis of my spiritual life. Care of the planet requires a spiritual point of view. You have to foster a vision that takes you past your immediate needs and allows you to honor the natural world”. He concludes, “The world is not a commodity to be exploited for our physical needs; it is also a source of our spirituality”. Carol Gilligan’s (1982) ethics of care and Val Plumwood’s (1992) ecofeminism support Moore’s environmental care.
Asian Theocentric Framework
According to Georg Ziselsberger (2003), an ecological theology framework should be reflected in the liturgy and worship. Liturgy through prayers are opportunities to form the conscience and consciousness of the people. The teachings of God/Allah ought to enlighten people everywhere regarding the duty to respect and carefully guard creation.
The Philippines and Indonesia are culturally religion-based with a strong theocratic influence in governance, business and civil society. Christianity, and in particular Catholicism, is the dominant religion in the Philippines and the largest in Asia, Islam is the dominant religion; Indonesia is the largest Muslim country in Asia and worldwide. It is thus important to include the spiritual dimension of sustainable development, in addition to the three Ps: People, Profit, and Planet. The Asian Social Institute of the Philippines added a fourth P to WCED’s 3Ps The fourth P is prayer; through prayer rituals the horizontal relationship all stakeholders on earth has an added vertical relationship with God/Allah not only in a global perspective but a cosmic, heavenly context.
Christian and Muslim religious doctrines advocate social and theological virtues embedded and defined in their
respective dogmas, morals and worship rituals. They likewise espouse the concept of God/Allah as the absolute
owner of all of creation and therefore Muslims and Christian should recognize that they stewards of the earth and
its natural resources. Both religions have religious rituals to affirm the supremacy of God/Allah, the importance
of being a faithful follower who living up to their respective teachings based on Abrahamic tradition. Their
earthly journey has its final reward not only here but also hereafter.

*Source: ETHudtohan ( 2009;; 2011)
FIVE FRAMEWORKS FOR SUSTAINABLE DEVELOPMENT
Figure 4. Hudtohan (2011): The Five Sustainable Development Frameworks for Mining
The five sustainable development frameworks in Figure 4 show eight (8) elements of sustainable development.
Business organizations should consider the economic, environmental, cultural, political, spiritual, human and
cosmic impact of the enterprise on the present and future generations. In particular, the mining industry is
challenged to address the 3 Ps of WCED, the 7 humanist dimensions of CADI, the Integral focus on collective
and cultural aspects of development, the Gaian sustainable self and galactic concerns, and the fourth P [prayer] of
theocentric framework intended for religious Asian countries like the Philippine and Indonesia.
The Asian CSR Forum in 2003 ensured that corporations should go beyond profit by addressing common public good beyond its own corporate interests; beyond compliance by adhering to higher standards and principles beyond the law; and beyond from creating a skin-deep image through public relations and advertising (Maximiano, 2003). The Gaian framework raises the level of corporate social responsibility challenges to an evolutionary sustainability development beyond common good on the planet earth by addressing the issue of galactic harmony among planets. A theocentric framework calls our attention to the basic doctrine of creation; sustainable development from a stewardship theory means utmost care and proper use all created resources because they all belong to the Creator. Joel Bakan (2004 ) in The Corporation has a long list against corporations that behave as if they are the sole owners of all resources.
The Mining Cases from the Philippines and Papua New Guinea
Introduction
I am presenting the mining story of Marcopper in the Philippines and Ok Tedi Copper Mine in Papua New Guinea. Marcopper is a classic example of mining disaster in the Philippines and is discussed in business ethics (Maximiano, 2003). Ok Tedi Copper Mine is a hands-down choice because it is also presented as case study in business ethics by Velasquez (2006) and was the subject of World Resource Institute (WRI) study on rock mining.
The Philippines is the world’s second largest-island archipelago after Indonesia. It consists of 7, 107 islands, with a total land area of 299,764 sq. km. The Philippines situated within the well-defined belt Ring of Fire of volcanoes around the Pacific and has the greatest number of proven deposits of metallic and non-metallic minerals among the Southeast Asian countries. (Philippines Mining Journal. 2009). Papua New Guinea is divided into two political territories: eastern Papua New Guinea is governed by Indonesia and western Papua New Guinea, after it gained independence from Australia in 1975, is run by the government of Papua New Guinea.
The Case of Marcopper Mining
One of the many classic examples of mining disasters in the Philippines is the Marinduque Mining Corporation, Marcopper, a multinational enterprise that operated in Marinduque for 25 years. In 1995, it earned a net profit of P80 million. But on March 24, 1996, the residents of 20 barangays along the Boac River noticed dead fishes and animals floating along the river. The water in the river turned to grayish mud which signaled the toxic flow toward the sea, announcing the death of Boac River. Marcopper’s toxic spill people who ate fish from the river were tested positive of sulthemoglobinenmia, anemia and neurologic disorders that suggested chronic exposure to toxic materials and there were reported cases of physical deformities in newborn babies.” (Michael Umaming, Philippine Daily Inquirer, April 2, 1996. The disaster was triggered by the discharge of 6.2 million cubic meters of sludge from the Tapain pit.
Marcopper immediately released P2milllion from it Environmental Guarantee Fund for the relief and rehabilitation of the residents along the Boac River. Subsequently, it earmarked P5 million to compensate the farmed and fishermen for damages to their livelihood. It also spent P9.5 million to cushion the impact of the disaster on damaged roads and footbridges and additional P.8 million for food and medical services (Maximiano, 2003).
Marcopper was found to have violated several conditions of its Environmental Clearance Certificate (ECC). These conditions included dumping mine tailings in the Tapain pit only until it could comply with the recommendations of the Environmental Management Bureau to install a submarine disposal system. Marcopper also was supposed to ensure that no runoff of silt should reach Mogpos or Boar Rivers and, if this happened, to take immediate steps to repair the damage.
In 1996, the United Nations mission to the Marinduque mining disaster discovered two things. One, that the Department of Environment and Natural Resources impact assessment process to permit mine tailings deposit in Tapain pit was deficient, meaning the government agency in charge had bee remiss. Two, the mother company of Marcopper, the Place Dome, Inc. (PDI) of Canada, did not give high priority to environmental management of
Marcopper mining, neglecting its social responsibility. This violated the basic principle of the environmental charter of the International Council on Metals and Environment (Dumlao, 1996; Nuguid, 1996). In 1999, Marcopper planned to reopen its San Antonio mine, which was estimated to hold 662,000 tons of copper and 6.9 million grams of gold. Until 2003, no legal decision has been made that would totally prohibit Marcopper’s re-operation.
Since the Marcopper mining disaster, the Philippine government has instituted policies to regulate the mining industry. These are: 1. Republic Act No. 7942, Mining Act institute a New System of Mineral Resource Exploration, Development, Utilization, and Conservation; signed March 3, 1995; 2. Department of Energy and Natural Resources administrative code order No. 40, Series 1996; 3. Revised Implementing Rules and Regulations of Republic Act 7942; 4. Philippine Mining Act of 1995; 5. Presidential Decree No. 1899, Small-Scale Mining Law issued on 23 Jan. 1984 established small-scale mining as a new dimension in mineral development; 5. Republic Act no. 7586 made provision for the Establishment and Management of National Integrated Protected Areas System, Defining its scope and coverage, and for other purposes [Sec. 12].
The Writ of Kalikasan is part of the comprehensive judicial reform of the Supreme Court of the Philippines to strengthen environmental justice by addressing delays in litigation and lack of courts. Thus, 117 Green Courts were designated in 2008 to resolve some 3,000 cases regarding violation of laws on the environmental, mining, integrated protected areas, and indigenous people.
The Case of Ok Tedi Copper Mine
In 1976, the newly established government of Papua New Guinea decided to develop the large mining deposits on the western side of Papua New Guinea. It chose Broken Hill Proprietary Company limited (BHP) to mine Mount Fubila which is about 1,800 meters above sea level at the headwater of the Ok Tedi River, which flows down into the Fly River, through lowlands until it empty into the Gulf of Papua on Coral Sea.
BHP is owned 52 percent of the mine, the government of Papua New Guinea owned 30 percent, and Inmet Mining Corporation, a Canadian company, owned 18 percent. In 1976, the government of Papua New Guinea passed the Ok Tedi Agreement Mining Act, which defined the obligations and rights related to the development of the Ok Tedi Mine. In 1980 the Ok Tedi Mining Limited Company, a joint-venture company was tasked to develop the Ok Tedi Mine with a proviso to construct a dam to minimize the environmental damage, including a facility to store 80 percent of the tailings and waste products. In 1983, the initial structure of the dam was destroyed by landslide, yet the government allowed operation without waste storage. It resulted to an environmental disaster.
The BHP’s operation for “two decades has been discharging 80,000 tons of mine tailings and 120,000 tons of waste rock a day into the Ok Tedi River, Fly River and through the large delta of Papua New Guinea. Thus, it was destroying the ecology of the tropical rain forest and the wetlands through which the rivers flowed and had already devastated 120 riverside villages, whose 50,000 inhabitants had depended on the rivers for subsistence fishing and mining. The villagers and the government of Papua New Guinea were now economically dependent on the mine” (Velasquez, 2006).
In November 2000, BHP Environment and Community Report (Velasquez, 2006) stated “BHP has indicated to the other shareholders of Ok Tedi Mining Limited that it thought the best approach to this dilemma was to close the mine early in a manner that sought to mitigate further environmental impacts while addressing further social issues. However, the PNG government has advised that it considers that the balance of environment, social and economic issues means that the mine should run for its economic life [until 2010]”.
In 2001, BHP announced that it had reached agreement with PNG government and its stakeholders. BHP agreed to transfer its 52 percent share to a trust under the PNG Sustainable Development Program to fund social projects for the PNG government. However, the mine would operate until 2010 with dredging but without containment of tailings. It was expected to be economically productive and lucrative prior to its closure.
The World Research Institute Report
The World Research Institute in partnership with Papua New Guinea NGO Environmental Watch Group and the Philippines Environmental Science for Social Change conducted on hard rock mining which concentrates on metals and precious gemstones. The study focused on three areas: 1. Vulnerability: the likelihood of destruction or degradation arising from a natural environmental hazard, such as destruct of an intact ecosystem or damages to an aquatic system form water pollution; 2. Natural hazard events like earthquakes or floods that can cause or exacerbate mine-related problems; and 3. Risk: the probability of a hazard occurring, such as the probability that an earthquake of a given magnitude will occur in a particular period.
The findings of that study published in The Mining and Critical Ecosystems: Mapping the Risks of Miranda, Burris, Bingcong, Shearman, Briones, La Vian, and Menard (2003) show that:
1. More than one quarter of Papua New-Guinea’s fragile forests occur within mining, oil, and gas;
2. In the Philippines, more than half (56 percent) of all exploration areas and mining leases overlap with
areas of high ecological vulnerability; and
3. Two thirds of exploratory concessions and more than half of active mines in the Philippines are
located in areas of high seismic risk.
In Papua New Guinea and the Philippines, WRI conclude that:
1. Although mining in legally protected areas and ancestral domain claims is difficult to justify in the Philippines, some mine claims overlap with these areas, producing latent claim conflicts;
2. Three quarters of active mining and exploratory concession in Papua New Guinea and 40 percent
of concessions in the Philippines exhibit multiple vulnerabilities and hazards, indicating that investment in mining project in these countries is likely to require greater due diligence to ensure that development does no result in high environment and social costs.
3. The Porger and Ok Tedi mines in Papua New Guinea demonstrate the danger of dealing with multiple
hazards by adopting environmentally risky alternatives in a country where governance and capacity for informed decision making are weak.
Recommendations
Based on the recommendations of WRI, it is clear that in order to resolve the mining problems in Indonesia and the Philippines involves the business sector and immediate market, government and civil society must work together for the common good. From the point of view of the mining industry, it must go beyond its philanthropic social responsibility; it must seriously consider the stakeholder theory, going beyond the interest of the stockholders.

The Mining and Critical Ecosystems: Mapping the Risks study recommends the following:

For the Business Sector
1. Banks and insurers should use indicators like those developed for this study to rate the environmental
and social sensitivity for mining projects.
2. Financial institution should subject all environmental and social impact assessments of proposed mining projects to review by an independent, external panel of experts. A key weakness of current risk evaluation procedures used by the financial sector is reliance on company-funded environmental impact assessments to evaluate the potential risks to investor.
3. These expert reviews should be made publicly available, further raising the level of oversight. For especially sensitive projects, free prior informed consent with local stakeholders should considered a necessary condition for project financing.

For the Governments and Civil society
1. government policymakers and NGOs should use methodologies like the one developed for this study to identify areas that may be social and environmentally sensitive to mining. For instance, the government of Papua New Guinea could use a similar approach to identify areas that are ecologically constrained with respect to a range of industries, including mining, oil, and gas. Papua New Guinea has no effective mechanism for protecting areas using national parks, ‘no-go zones’ or enforceable protected species legislation.
In the Philippines, decision makers could use better information on areas that are vulnerable to the impacts from mining to help them deter mine where mining activities conflict with other land uses. Because much of the Philippines can be considered environmentally or socially sensitive, the potential impacts of poorly planned mining could be easily costly to ecosystems and those who depend upon them for natural services such as clean water and flood protection.
2. Government should support ant-corruption measures aimed at the mining sector, such as mandatory disclosure of payments made to governments by mining companies. Such information should be disaggregated to show individual company revenue flows as well as the distribution payments at the sub-national level. Lack of transparency is a major problem in the mining sector, especially in countries that depend heavily on mineral wealth.. Launched by the UK government at the World Summit on Sustainable Development, the Extractive Industries Transparency Initiative seeks to address corruption in the mining, oil, and gas sectors by encouraging companies to disclose payments made to governments. NGOs are campaigning to make the disclosure of such information a requirement mandated by security exchange regulations in Europe and the USA.

For Mining Industry and Metal Product Buyers.
1. The mining industry should use indicators like the ones developed for this study to identify areas that are environmentally and socially vulnerable to the impacts of mining ad to identify probable ‘no go’ areas. In May 2003, the International Council on Metals and Mining (ICMM), a global industry association, released a Sustainable Development Framework outlining key environmental and social principles that member companies agree to abide by. While adoption of these principles is an important first step, more needs to be done to make them operationally relevant through providing metrics and benchmarks against which company performance can be evaluated.
2. Mining companies should make firm commitments not to develop mines in an expanded set of ‘no go’ areas, including those identified using this and related methodologies. The ICMM principles also call on mining companies to ‘respect legally protected areas.’ As a first step, ICMM members should support IUCN Amman Resolution 2.82 and commit not to develop mines in strictly protected areas, that is, IUCN categories I-IV. Moreover, this study demonstrates the need for companies to go beyond the Amman Resolution to consider other areas that are environmental and/or social sensitive to mining and should be designated probable ‘no go’ areas. Our results show that active mines and exploratory sites also overlap areas of high conservation value that are not yet subject to strict legal protection. Companies should pursue the framework indicators developed for this study to help them identify other environmentally and /or socially sensitive areas. Such ‘pre-investment’ criteria would help companies avoid costly investments in properties that are likely to be unfeasible for environmental or social reasons.
3. Mining companies should also agree to disclose payments made to governments as call for in the
Extractive Industries Transparency Initiative. Such action would be in keeping with ICMM principles, which commit member companies to ‘implement policies and practices that seek to prevent bribery and corruption.
4. Metal product buyers, such as jewelry retailers, electronics manufacturers, and telecommunications
companies, should commit to sourcing their materials only from environmentally and socially responsible mines. Such commitment would require metal product buyers to consider the environmental and social risks associated with sourcing materials from specific mines and thus could help persuade mining companies to change their practice. Although further detailed analysis is necessary to identify site-specific risks, mines located in areas that are environmentally or socially vulnerable, or that use risky practices, should be of concern to metal product buyers seeking to implement responsible purchasing commitments.
In the Philippines, the joint foreign chambers, led by John Forbes of the American Chamber of Commerce in the Philippines developed a 2011 road map for the government. The following are recommended:
1. Remove redundant approvals and non-performing claims. The Mining and Geosciences Bureau should cancel permits after years of non-performance.
2. Grant exploration and similar permits transparently at region level within six weeks. Renew them in a day at a one-stop shops.
3. Reduce the processing time for environmental clearance certificates.
4. Allow pre-clearance access to potential project lands.
5. MGB should adopt Philippine Mineral Ore Resources Reserve Reporting Code.
6. Develop model best-practice regions.
7. Work closely with indigenous peoples. Involve IPs as partners from project commencement.
8. Achieve 50 percent increase in direct mining and milling costs allocated for community development.
9. Implement faster release to LGUs of their share of mining taxes paid to the GRP.
10. Improve salaries and practical skills of MGB staff.
11. Develop mining engineering programs at universities.
12. Implement current Mining Act and avoid arbitrary application of the Writ of Kalikasan.
13. Continue Minerals Development Council.
14. Carry out a public information campaign and increase dialogue with concerned groups. Inform public
about responsible mining that minimizes environment impact.
15. Find common ground solutions with LGUs, NGOs, religious leaders, and local communities to issues
raised against specific projects.
16. National government should persuade LGUs not to have mining bans that conflict with national policy.
17. Encourage downstream processing and manufacturing.
18. Endorse the Extractive Industries Transparency Initiative. Middle Eastern countries are rich because
they sell oil, Philippines could be rich by selling gold. (Wallace, 2011)
Responsibility for the Next Generation
The question of responsibility for the next generation may be addressed from an ethical perspective. According to Alber Lyngzeidetson (2000), “This pertains to areas of conduct within the corporation, the community, or the society which, though not regulated by law, are nonetheless governed by implicit expectation and prohibitions regarding acceptable practice”. Thus, our discussion on the impact of sustainable mining management will touch on the right of the next generation and justice for the next generation vis-à-vis the operations of the mining industry.
The impact of the mining industry on people and nature raises the following questions when we think of the future generations: 1. Does the Next Generation have rights to be protected? 2. What is our obligation to the Next Generation? and 3. What do the ethical, philosophical and spiritual views tell us what to do?
Rights of the Next Generation
Assuming the next generation have rights, then ecological ethics will be supportive in making sure that the natural resources are not depleted. Ecological ethics protects the right of the next generation because it advocates that the nonhuman parts of the environment deserve to be preserved for their own sake, regardless of whether this benefits human beings (Velasquez, 2006). For example, the next generation may run out of mineral resources. Using the exponentially rising rates of depletion brought about by extensive mining, aluminum would have been exhausted in the year 2003, tungsten in 2000, zinc in 1990, and copper and lead in 1993, iron in 2025, manganese in 2018, molybdenum in 2006, and nickel in 2025 (Davis, 1982).
If biocentric (respect for humans and non-humans) view is adapted by the mining industry, then it has no choice but to desist from mining practices that harm humans and non-humans. Eco-centrism which stresses the importance of species, habitats and ecosystems will no doubt condemn the ‘un-natural’ mining operations. These two philosophical perspectives, biocentricism and eco-centrism support the proposition that the next generation’s right to life be protected by preserving living and non-living resources.
Thomas Berry (1994) interprets integrity of creation to mean that all of creation has intrinsic value, dignity and reason for being and that it is a system that is interconnected and interdependent. The human community is considered subordinate to an ecological community and the ecological right of species is not derived from human ethics. Rather, human ethics is derived from an ecological imperative and the ethical norm is the well-being of the comprehensive system: earth ethical system and universe, cosmic ethical system. Integrity of creation advocates biospheric democracy.
According to McDonough (1994), it is possible that the traditional Christian position on human dignity and value of the human person may have to be contextualized in biospheric democracy which primarily considers the intrinsic value of human beings, all creatures and all of creation [non-life]. Biospheric democracy, when properly understood by mining companies, will trigger responsible mining and innovative corporations working with the government and civil society may yet find new ways to respond the needs of the current generation and protect the interest of the next generation.
Extreme anthropocentrism would interpret mining activities as the right of humans to protect and exercise ‘dominion’ over all the earth. While it is for the supreme interest of humans over animals and other non-human resources, the ultimate result would eventually lead to a disastrous future of the next generation.
The Next Generation: No Rights
Golding (1972) and DeGeorge (n.d.) opine that it is a mistake to think that generations have rights because they do not now exist and may never exist. It is argued that if they have rights, we will be forced to sacrifice our present civilization for their sake. Lastly, the question of rights presupposes interest of the holder of rights; in the case of the next generation we are in a quandary as to their particular interest.
Social ecology further supports the no-rights position of Golding and DeGeorge. According to Murray Bookchin (1991) environmental crises are rooted in the social systems of hierarchy and domination that characterize our society where one group holds control over another. He says, “We must look into the cultural forms of
domination that exist in the family between generations…in all institutions of political economic, and social management, and very significantly in the way we experience reality as a whole, including nature and nonhuman forms.
Justice and Care for the Next Generation
John Rawls (1971) proposes that the present generation ought to imagine themselves as parents who are willing to save for their immediate descendants against what they would feel entitled to claim of their immediate predecessors. He asserts that earlier generations in justice owe to later generations by making sure that hand to the next generation a situation no worse than we received from our previous
generation. He says, “Each generation must not only preserve the gains of culture and civilization, and maintain intact those just institutions that have been established, but it must also put aside in each period of time a suitable amount of real capital accumulation.”
The ethics of care also demands conservation policies that are similar to those advocated by Rawl’s views. From a utilitarian reasoning Attfield used Lockean principle in support of Rawl’s argument that “each should leave enough and as good for other.” Thus, the current generation must leave the world as productive as they found it.
Velasquez (2008) admonishes us, “Our responsibility for more distant future generations, however, is diminished especially insofar as we are unable to foresee what effects our present actions will have on them because we do not know what needs or technology they will have.” Shepherd and Wilcox believe that the needs and demands of future generations, as well as the potential scarcities that lie far in the future are so heavily ‘discounted’ by market that they hardly affect prices at all”. The factors that fail to account the scarcity of future resources are: 1. multiple access, 2. time preferences and myopia, 3. inadequate forecasting, 4. special influences, 5. external effects, and 6. distribution.
In conclusion, the only means of conserving for the future, then, according to Velasquez is voluntary (or politically) enforced policies of conservation. In practical terms, “we should not sacrifice the cultural advances
we have made, we should adopt voluntary and legal measures to conserve those resources and environmental benefits that we can reasonably assume our immediate posterity will need if they are to live lives with a variety of available choices comparable, at least, to ours…we should take steps to ensure that the rate of consumption of fossil fuels and minerals does not continue to rise…we should search for substitutes for materials that we are too rapidly depleting” (Velasquez, 2006). Mining as an industry may have to re-invent itself and re-create substitutes for the minerals they mine.
References
Amarillo, Girlie. (2008). A Compilation of Sustainable Development: Discussions, Laws and
Ordinances. A term paper submitted to Philippine School of Social Work for Doctor of
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Manila Standard Today

Published September 26, 2011 At the Waterhouse bookstore in Wimbledon, UK, I picked up Ian Morris’ (2011) Why the West Rules – For Now.  The attraction was not just the title, but also the red tag that said ‘3 for 2 mix & match’. So used was I with Marks and Spencer food shop’s ‘3 for £5’, I picked up two more books, Peter Watson’s (2011) The German Genius and Frank Dikotter’s (2011) Mao’s Great Famine..  Little did I realize that the 3 books at £10 each would cost me a total of £20.

Morris in Why the West Rules For Now assigned numeral measures in creating a new social development index (SDI). The SDI is akin to the balance scorecard.of Robert S. Kaplan and David P. Norton that measures business performance in terms of customers, internal operations, innovation and learning, and financial perspectives.  He assigned 250 points for each of the following development traits: 1. Energy capture, 2. Organization and urbanization, 3. War-making, and 4. Information technology for a total of 1,000 maximum points.  All throughout, he made sporadic scoring of SDI from Before the Christian Era to the Christian Era, and up until 2000.

As social development professor, I am used to UN’s human development index which earmarks: health, education, income, poverty, gender inequality, economic sustainability, human security.  I am likewise familiar with Eastern alternative development proponent Nicanor Perlas’ seven areas of development that include a spiritual dimension. Closer to Eastern thought is Western philosopher-metaphysicist Ken Wilbur’s development micro-inner consciousness to a macro-outer consciousness and Christine Page’s  galactic, futuristic development.I endorse Asian Social Institute’s forth P, an addition to OECD’s triple bottom-line of profit, people, and planet for sustainable development. But Asian Catholics and Muslims can engaged in business from a position ‘prayerful perspective’ on social development by extending the stewardship umbrella based on creator-creation relationship.  This Eastern view is not purely material-resource based; it is somewhat different and beyond Morris’ SDI and is seemingly in contradiction to a Western biblical hermeneutics ‘dominion over the earth’ by humans.

The four development traits of Morris gleaned from world history, archeology and anthropology provide us a remarkable appreciation of a comparative history of East-West civilization. He scored the world’s earth-shaking events in such a way that the East and West are compared from a competitive perspective. Again, in the science of business, this is similar to the competitive advantage Michael E. Porte.

Social development has been strategically approached from a current X-situation to a future Y-state of affairs implemented locally, regionally and globally.  But historian and anthropologist Morris did a monumental research by doing comparative analyses of Eastern and Western journey to progress [now understood as development].  For example, he used geography as a driver of development by using pre-historic data and findings. The West, according to him, crossed the Atlantic in search for the New World by virtue of distance.  Whereas in the East, represented by China, when it was ahead of the West, failed to explore the Pacific Ocean and discover the New World; she busied herself protecting and exploring surrounding the steppes. And again, this method is akin to regression analysis to predict the future, a familiar tool in statistics.

SDI, he claims, takes into account “the body of facts that archeologists and historians have accumulated”. The West rules, he says, “because of geography. Biology tells us why humans push social development upward; sociology tells us how they do this…and geography tells us why the West…has for the last two hundred years dominated the globe.”  While Western social development was ahead of Eastern for over 300 points, the ratio between the Western and Eastern score had been almost 2.4:1 in 1900 and by 2000 it was only little over 1.6:1.

He concludes, “The twentieth century was both the high point of the Western age and the beginning of its end.” The end of Western era plotted by Morris is 2103; for Goldman Sachs it is 2027; PricewaterHouse says  2025; and the OECD conjectures 2020. But Nobel Prize economist Robert Fogel predicts it will be 2016.

B. Chakraborty and S.K. Chakraborty. (2006) in. Leadership and  motivation: Cultural comparisons describe the East Asians as those influenced by feminine, passive, intuitive and sympathetic force, and those who seek order in society on the basis of subjectivism and practical spirituality.  Here lies the inner core of the East that was, and probably is today, overwhelmed by Western earth-bound, materialistic culture.

The East is endowed with earthly privilege under the sun, Easterners need not scrounge for earth-based productivity and therefore have time to ‘levitate and meditate.’  Whereas the West, greatly deprived of the sun’s photosynthesis for natural productivity, tinkered with the earth and literally gravitate to its material wealth for survival, were less preoccupied about ‘levitation and meditation’. For centuries, because of Western dominance as evidenced by the social development index, the Asians have been bystanders in world history. Now they are ready to claim their birth right as the sun rises in the East.

Morris is aligned to K. Mahbubani’s (2008) view that there is an irresistible shift of power to The New Asian Hemisphere. A question is asks: Will the West resist the rise of Asia? Answer: “For a happy outcome to emerge, the West must gracefully give up its domination of global institutions, from the IMF to the World Bank, from the G7 to the UN Security Council.”

The new social development index points to the East’s new trajectory to rule, sooner that expected.
To our young generation whom I teach in various universities, I say ‘Look to the East’ from whence comes the Rising Sun and rediscover the Garden of Eden.