Monday, December 31, 2012

JuridicsUSA: Constitution's role: VC colleague refutes lousey juridics out of Georgetown Law School

I don't know whether it's a new school of thawt — indeed, we see much in government in the USA today that suggests the practice for which Prof Louis Michael Seidmann of Georgetown Law School has provided a certain rationale, were it possible to consider his thawt rational or a school of thawt.  Actually, it probably belongs to something best labelled for its philosophical roots in Pragmatism or for its ethical roots in an extreme ant-consequentialism, a tendentious selection of poorly-sorted takes on what seems to him natural law and what seems to him old-fashioned due to being historical in some important sense.  He despises what seems to him to be a system of governance apparently based on decisions of dead sages whose lack of eternal sagacity is now exposed.  So, Seidman wants simply (simplistically!) ignore the written text of the Constitution in all but the parts he selects for eternal life, never once looking back a moment to consider that these also stripped of their previous connections and means of amendment may develop future problems, which when given free course to develop their own inner contradictions or antinomies unchecked by the discarded constitutional parts perhaps, woud be the law of land.  I shall call Seidman's proposal "ignorism."

Lawt, refWrite Frontpage juridics newspotter, analyst, columnist



Volokh Conspiracy (Dec32,2k12)

Georgetown [law scholar] Louis Michael Seidman, author of On Constitutional Disobedience has an NYT op-ed ... calling for ignoring the Constitution — or at least those parts that he does not like.
As the nation teeters at the edge of fiscal chaos, observers are reaching the conclusion that the American system of government is broken. But almost no one blames the culprit: our insistence on obedience to the Constitution, with all its archaic, idiosyncratic and downright evil provisions. . . .
Our obsession with the Constitution has saddled us with a dysfunctional political system, kept us from debating the merits of divisive issues and inflamed our public discourse. Instead of arguing about what is to be done, we argue about what James Madison might have wanted done 225 years ago. . . .
If even this change is impossible, perhaps the dream of a country ruled by “We the people” is impossibly utopian. If so, we have to give up on the claim that we are a self-governing people who can settle our disagreements through mature and tolerant debate. But before abandoning our heritage of self-government, we ought to try extricating ourselves from constitutional bondage so that we can give real freedom a chance.
As commenters in the open thread have already noted, the Constitution itself provides for its own revision to cure deficiencies: Article V. This amendment process has allowed for dramatic changes to the document, from the Bill of Rights and the Civil War Amendments to women’s suffrage and changes to election procedures.
Seidman cites what he characterizes as a proud history of “constitutional disobedience” to suggest that ignoring the document would be all to the good, suggesting that the country would be better off if political disputes about everything from budgetary policy to military conflict were merely debated on the policy merits. Yet Seidman conspicuously ignores the various policy measures throughout our nation’s history that would have remained the law of the land were it not for the Constitution, including numerous restrictions on the freedom of speech and the detention policies struck down by the Court  [Supreme Court of the United States] in Boumediene.
Seidman suggests that liberal constitutional values such as the freedom of speech and religion, equal protection, and due process “are important, whether or not they are in the Constitution” and that “we should continue to follow those requirements out of respect, not obligation.” But our political history shows quite clearly that the political process is more than willing to trample such principles, often with substantial popular support even with a constitutional obligation to respect. Yet the whole point of a constitution is to prevent such abuses and constrain popular majorities.
Seidman writes that if we followed his advice: “The Supreme Court could stop pretending that its decisions protecting same-sex intimacy or limiting affirmative action were rooted in constitutional text.” So supreme court opinions would be nothing more than policy briefs and appeals to moral principle? It seems to me that is a recipe for undermining the legitimacy of judicial review and ultimately relegating all such questions to the political process — and producing quite a few results I doubt Seidman would much like (e.g. greater limits on expression, lesser protection of criminal defendants, and more expansive national security authority). There are reasonable arguments for constraining (or even eliminating) judicial review — I don’t agree with them, but I think they are reasonable — but I don’t take that to be Seidman’s argument. To the contrary, he seems to want to keep judicial review, but just for those constitutional provisions he likes, but that’s hardly the basis for a principled argument for “constitutional disobedience,” as such.
Of course the constitution doesn’t settle all questions, and wouldn’t even if everyone accepted the same approach to constitutional interpretation. Our understanding of the Constitution changes over time, even if the document itself does not (other than when we amend it). Seidman is correct that a constitutional order such as ours depends upon “entrenched institutions and habits of thought and . . . the sense that we are one nation and must work out our differences.” But that does not mean that the Constitution itself serves no role, or that lessening constitutional constraints on government action is desirable or beneficial. The Constitution is not perfect — far from it. But Seidman’s op-ed does not convince me we’d be better off to disregard it.

Saturday, December 29, 2012

Burma/MyanmarPolitics: Forced conversions: From Christianity and Islam to Buddhism, state policy, govt funding

Ethnic minorities populated by non-Buddhist adherents,  Christians among Burmese Chin people and Muslims among Burmese Rohingya people, are undergoing pressures to convert to Buddhisn, flee to India or Malaysia, or face eventual extermination.  Burmese Buddhism becomes an instrument of state policy, an important leg to re-inforce an religio-ethnocentric nationalist policy.  It's time to demand Christian schools for the Chin people who want them (the Chin in Burma are said to be 90% Christians, while the surrounding and controlling mainstream population is 90% Buddhist and deploys an army to re-enforce Buddhist assimilation polcy, as well as a Buddhist state-agnecy to train and convert Chin youth to its own state-Buddhism.

It's obvious that the Chin people need Chin Christian schools for all who want them.  Na Ta La Buddhist schools, since they are established for Christian culturocide, for assimilation into mainstream Bhuddist culture with loss of Christian identity for the next generation of Chin, and for forced conversion from Christian faith and Muslim religious practice to the de facto Buddhist religion of the Burmese/Mynamar state and army.  This is one country where Christian Chin and Muslim Rohingya peoples shoud actively become co-belligerents in a peaceful struggle against the brutal dictatorship of Thein Sein, who has been prematurely rehabilitiated by USA Prez Barack Obama and by the UK govty and the EU.  Some parliamentarians in both the latter have been calling for a re-assessment and downgrading of the recognition afforded this monster — who now uses "rape, gang-rape and [other forms of] sexual violence against ethnic women" as an instrument of policy.

Following communal violence in June, largely directed against the ethnic Rohingya, there is a growing humanitarian and human rights crisis which is not receiving sufficient international attention, and it is highly likely that many lives are being lost as a result. 
Burmese police, security forces and soldiers are raping, looting, torturing and arbitrarily killing Rohingya people. 
There have been mass arrests with Rohingya people kept in detention camps without trial, without food or medical services. 
Around 100,000 internally displaced people are in various locations, the vast majority without receiving any assistance because they are ethnic Rohingya. Aid is mostly being blocked by the government, or where allowed, Rohingya people have been excluded. 
The President of Burma has proposed a policy that amounts to ethnic cleansing, asking the United Nations to arrange for Rohingya people to be placed in camps, removed from Burma and sent to third countries. 
This is an incredibly serious situation and it continues to deteriorate at a very fast rate. Action needs to be taken now to ensure aid can be delivered, arrests and human rights abuses stop, and people are allowed to return safely to their homes.
A very important justice document, Situation in Rakhine (Arakan) State and the Rule of Law (July 9, 2012) has been signed by 34 organizations to try to rectify the important issue of who is a citizen of Burma, including the Rohingya people -- a matter left unclear, in a limbo-like condidtion, under previous governments as well as this one.

Politicarp, refWrite Frontpage politics newspotter, analyst, columnist


Toronto Star (Dec29,2k12)


Burma

Burma’s Chin Christians face persecution 

in Buddhist Na Ta La schools

Published on Thursday December 27, 2012

ASIAPICSA Na Ta La school in Kanpetlet Township in Chin. Burma has 29 Na Ta La schools where members of the minority Christian Chin are forcibly converted to Buddhism, rights activists report.

1 of 2





































 by Shaikh Azizur Rahman 
Special to the Star 
CALCUTTA—A reformist government may have replaced the military dictatorship in Burma [Myanmar], but that hasn’t stopped the persecution of ethnic minorities, according to human rights groups.
U.S. President Barack Obama’s historic visit to the country in November highlighted the decades-old plight of the Muslim Rohingya minority, and recent reports show that Christians — largely found in Burma’s Chin state — have also been subject to religious persecution.
At the heart of the issue are 29 special schools run by Buddhist monks and known locally by the acronym Na Ta La (for Border Areas National Races Youth Development Training schools).
A 15-year-old Chin boy who ran away from a Na Ta La school last year spoke to the Toronto Star about the abuse.
“My head was shaved and I had to wear monks’ robes after school hours. It was the rule for all 15 (Christian) Chin pupils in our class,” said the boy, who along with his parents fled recently to India’s Manipur state. “Sometimes some among us refused to memorize Buddhist scriptures and bow down before Buddhist monks. Then we were caned.”
The Na Ta La schools, which function outside the mainstream education system, are run by the Ministry of Religious Affairs and the military-dominated Ministry of Border Affairs. All pupils must study Buddhist scriptures, along with regular school subjects.
Because fees for mainstream schools are expensive, many struggling Chin families seek out the Na Ta La residential schools, which, apart from providing almost free food and education, guarantee government jobs for the students once they graduate.
Chin Human Rights Organization (CHRO), which is based in Nepean, Ont., recently published a 162-page report called Threats to Our Existence, which details the role played by Na Ta La schools in forced assimilation, as well as other stories of persecution of Christians in Burma.
In 2010, headmaster of a Na Ta La school in Rangoon told his Chin pupils that “if you don’t want to be monks, you have to join the military,” according to the report.
“On the pretext of providing free education, the Na Ta La schools force the poor Chin children to convert to Buddhism,” said Rachel Fleming, CHRO’s advocacy director. “It’s part of the government’s vision for nation-building, which is predicated on the slogan ‘To be a patriotic Burmese citizen is to be a Buddhist.’ ”
Since the opening of Na Ta La schools in the mid-1990s, they have converted some 1,000 Chin to Buddhism, according to activists.
About 90 per cent of Burmese are Buddhist, but about half a million Christians live in Chin state, on the border with India. About 90 per cent of the population of Chin state is Christian.
To escape abuses under the junta in the 1980s, the Chin began fleeing to India’s northeastern state of Mizoram. Today, around 110,000 Chin refugees live in India. Another 50,000 have fled to Malaysia.
New Delhi-based CHRO activist Van Hmun Lian said that forced labour, forced conscription, physical abuse and extortion continue to push Chin people to flee the country.
“Security forces and other officials have begun destroying Christian crosses, desecrating churches and are often not allowing religious assemblies,” said Lian. “By forcing the Chin children to convert to Buddhism, they have taken the religious persecution to a new level.”
One Chin girl told CHRO that after she ran away from a Na Ta La school in Mindat last year, the school monks came to her house with some soldiers looking for her.
“They told me, ‘You have to return to school or else you will be forced to join the army.’ I was sick,” she said. “I realized that as long as I was in Burma, the soldiers would trace me. So I had no choice but to flee the country.”
The 20-year-old now lives as a refugee in Malaysia.
Salai Za Uk Ling, program director of the CHRO, said the discriminatory institutions and practices of the military regime continue to persecute the Chin.
“President Thein Sein’s government claims that religious freedom is protected by law, but in reality Buddhism is treated as the de facto state religion,” he said.
Mark Farmaner, head of Burma Campaign UK said that Burma appears to have made it a state policy to eliminate its ethnic minorities if they cannot be assimilated.
“The persecution of Christian Chin is just a different branch of the same tree which leads to persecution of the Muslim Rohingya,” said Farmaner. “It stems from the government’s nationalist belief in Burma Buddhist superiority over other races and religions, and this is the root cause of conflict and dictatorship in Burma.”
The U.S. Commission on International Religious Freedom Report 2012, released in July, documented the situation of religious rights in Burma during the previous year. It said there are still restrictions on worship by the non-Buddhist minorities.
At the end of October, the Burmese government announced it would open another Na Ta La school in Paletwa Township, which also has a Christian majority.
The move is “a clear sign that the Burmese government intends to continue its policy of forced assimilation under the guise of ‘development’,” said CHRO’s Fleming.

Shaikh Azizur Rahman is a freelance journalist.

Thursday, December 27, 2012

PoliticsMali: Sharia fanatics: Destroy musloleums, music culture, amputate hands, and murder unmarried lovers

Almost a week ago, France 24, an English-language website based on French news sources ran an article of a news story I haven't seen elsewhere, in regard to a decision of the UN's Security Council to "retake northern Mali from al Quaeda-linked extremists."  But that brave goal is effectively inoperable before September next year.  In the meantime, al Quaeda is mobilized to destroy the culture of the large portion of Mali (the size of France) that they control.  One target is the destruction of the historic mausoleum's of the fabled city of Timbuktu (latest update Dec24,2k12).  "Not only present in cemeteries and mosques, the revered mausoleums are also found in alleyways and private residences in the city, an ancient centre of learning and desert crossroads."  These are elements of a World Heritage site, and are concerned the resting places of Muslim saints, but the Islamicists regard them as idolatrous and forbidden by their version of Shariah law.  "The International Criminal Court warned their vandalism was a war crime, but the Islamists followed up with more damage in October, when they smashed several Muslim saints' tombs, prompting another international outcry."  Meantime,  Al Qaeda's  branch in North Africa (al Qaeda in the Islamic Maghreb — AQIM) has been "sending hundreds of fighters to bolster the ranks of its Islamist allies in the Gao region of Northern Mali."  The Tuareg tribespeople had wanted to create a strictly-Tuareg state in the "vast desert north" to accomodate their nomadic way of life, and had welcomed the AQIM forces as allies; but once AQIM was in place, they took over the revolution from the Tuareg's Asawad National Liberation Movement (MNLA) because MNLA was "too secular" and didn't like the harsh shariah that AQIM imposed.  The AQIM has set up a stellite organization, Movement for Oneness and Jihad in West Africa (MUJAO) — not the  new name shifts the geographic focus from the Mahgreb desert to the Black African region of West Africa, a shift which is telltale as to the military strategy, target, and goals of both MUJAO and its parent AQIM.  The first target after Mali coud well be Burkina Faso. "Mali's neighbour Burkina Faso has meanwhile renewed efforts to find a negotiated solution to the crisis, hosting talks with a delegation of [yet another armed faction] Ansar Dine Islamists who have shown signs of breaking with the hardline jihadism of AQIM and MUJAO."  See refWrite's blogpost for Nov7,2k12 on the destruction of Mali's musical culture by the Islamicist fanatics.

Politicarp, refWrite Frontpage politics newspotter, analyst, columnist


France 24 (Dec27,2k12)


UN approves military mission 

to oust Mali Islamists

UN approves military mission to oust Mali Islamists

The UN Security Council has authorised military action to retake northern Mali from al Qaeda-linked extremists who took advantage of a March coup to impose a brutal form of sharia law in the vast territory.

By FRANCE 24  (text)

The UN Security Council on Thursday unanimously approved a French-backed resolution to send an African-led military force to help take back northern Mali from Islamist militants.

The resolution stressed that there must be a two-track plan, political and military, to reunify the country, which has been in turmoil since a coup in March.

West African nations say they have 3,300 troops ready to go to Mali to help rebuild the country's army and support a military operation.

France's UN Ambassador Gerard Araud told reporters Thursday it was premature to say when the military operation would take place because African and Malian troops must be trained and much depends on the political process and the country's extreme weather.  It is unlikely to be launched before September 2013.

“Our goal would be to have a real political process which will allow the Malian army to go back to its barracks in the northern part of the country without fighting,” he said. “That would be our preferred option.”

He added: “Nobody is ignoring the complexity of the task that awaits the international community to restore the territorial integrity of Mali and to end the terrorist activities in the north of the country,”
Tuareg rebels and other separatists, including al Qaeda-linked militants, took advantage of a coup in Mali in March to capture the northern half of the country, an area the size of France. The more extremist among them soon gained the upper hand and imposed a brutal form of Islamic law on the territory.

The conflict has so far displaced more than 400,000 people, according to the UN.
Mali's Foreign Minister Tieman Coulibaly welcomed the resolution as "an historic step" in the battle against al Qaeda in the Islamic Maghreb (AQIM) and its allies.

Terrorist safe haven

France drew up the resolution after weeks of talks with the United States, which had expressed doubts that the proposed Economic Community of West African States (ECOWAS) force would be strong enough for a protracted desert battle against the militants.

The resolution calls for diplomatic efforts to draw the Tuareg rebels into a coalition against their former Islamist allies.

The US has also suggested that troops from Chad, veterans of desert battles, be brought in to help the West African force.
At the same time, European nations and the African-led International Support Mission in Mali (AFISMA) will train Mali's enfeebled army, which was routed in March by the Tuareg offensive.

It said UN Secretary General Ban Ki-moon, ECOWAS, the African Union and other states involved will have to secure "the council's satisfaction with the planned military offensive operation" before hostilities can start.

The resolution called on UN member states and international organizations to pay for AFISMA. The Security Council said it would consider setting up a new UN fund for equipment and services for the force.

While the US and European nations agree that al Qaeda in the Islamic Maghreb and its allies cannot be left to create a terrorist safe haven in Mali, they have not yet agreed the tactics to be used and this will have to be further refined in coming months.

Wednesday, December 26, 2012

PoliticsIndia: Rape epidemic: New resistance to rapists emereges spearheaded by women with many men joining the cause

This blog doesn't like to enourage Christians to join causes without identifying as Christians.  Nor do we like becoming co-belligerents with causes thru neutralist or secularist organizations, except when a self-identified and thawtful Christian organization joins an umbrella group and has some say in the kind of policies and disciplines the umbrella group sets for its members.  We don't have any input from any such organization in India.  But, nevertheless, given the difficulties of international connection and communications, our journaletics activity suggests very strongly that what Rita Bannerji describes below as "historic in Indian democracy" over the last 10 or so days is quite true.  And we are also quite impressed by the breadth of support for the movement against rape and against the Indian genocide of women, sometimes called "India's gendercide."  We trust that Christian groups in India will commit themselves to this struggle, and monitor tendencies by aggressive movements to take over the cause and steer it into activities which Christians do not identify with.  That happens everywhere in mass movements and has nothing to do with anything peculiarly Indian in this regard.  Nevertheless, in the last two hundred years all around the world, cobelligerence with especially some tendencies of nonChristian activists have herded insufficiently aware Christians into mass forces in regrettable ways.

That all aside, refWrite urges readers of all faiths to sign Rita Bannerji's petition.  For a fulsome documentation of the rape epidemic from its ground zero and outward, see our earlier blog-entry "PoliticsIndia: Rape Epidemic: Harayana state "rape capital of India" (Dec12,2k12).

Politicarp, refWrite Frontpage politics newspotter, analyst, columnist

Campaign against India's Female Genocide (Dec26,2k12)
http://links.causes.com/s/clHIwj?r=fWpe


The last 10 days have been historic in Indian democracy. A brutal gang rape of a 23-year old woman set a revolution off in motion, like never seen before in independent India. Women and men in the thousands, mostly young college students occupied the center of the capital city, Delhi, protesting not just this rape, but the large scale rape and violence on women that has become systemic in India! It is the 4th most dangerous country for women in the world today, after the Congo, Afghanistan and Pakistan, according to a 2012 global survey.
The government initially remained silent, and then sent out hundreds of policemen in battle gear who attacked the unarmed students with water cannons, batons and tear gas. Then the government shut down metros and blocked roads and essentially implemented martial rule in parts of the city to force the protests to die down when they saw that even police brutality would not stop it!
The western media has been extremely silent about these protests, and it is up to the pubic both in India and the rest of the world to not let the spirit and momentum of this revolution die down. We must force it to move forward by public will and power. So please empower this revolution by lending your voice to it.
We want to start by presenting the Prime Minister with 3 specific demands that can be met very rapidly, instead of broader demands which will be forgotten over time.
So please sign the petition here. http://links.causes.com/s/clHIwi?r=fWpe (Click on the links embedded in the petition for more information.) And circulate this petition to make sure this revolution meets its goal: the goal of zero tolerance for violence against girls and women in India!
— Rita Banerji

JuridicsBrasil: Supreme Court: Historic trial for corruption of parliamentarians and govt officials of Lulu's regime

A little before Christmas, a most historic decision was made by the Brasil Supreme Court (in Portuguese Supremo Tribunal Federal or STF).  It involved "a criminal scheme to buy political support in Congress involving 37 accused" but, since the Court found heavily against the accused, the issue of corruption on a level threatening democratic processes of parliament became somewhat overshadowed, for juridical scholars like the author below, by the issue of judicial activism, and a judicial activism that targetted the former and present leading partner, the Workers Party  (Portuguese: Partido dos Trabalhadores, PT) of the coalition government.  PT is a centre-left political party in Brazil that was launched in 1980. The previous Lulu government and its successor, that of Dilma Rouseff, now in office, have been implicated in the corruption scandal involving members of parliament, but not themselves personally, as I understand the matter from this distance.

Lawt, refWrite Frontpage juridics newspotter, analyst, and columnist


I-CONnect (Dec26,2k12)


The Brazilian Supreme Court: 

Between Activism and Judicial Responsibility

by Prof. Dr. Claudia Maria Barbosa
Pontifical Catholic University of Paraná, Brazil

On December 17, 2012 the Brazilian Federal Supreme Court, (Supremo Tribunal Federal, STF), concluded the hearings of Criminal Case no. 470/2007, known as Mensalão (“Big Monthly”) – a criminal scheme to buy political support in Congress involving 37 accused, among them ministers from former President Lula’s government, legislators, law-makers, businessmen and bankers. The main accusation was that politicians from coalition parties were given monthly payments to support the minority government led by the Worker’s Party (PT). The defendants faced allegations of corruption, money-laundering, multiple misusing of public funds and embezzlement. At the end of four months of hearings and 53 Court sessions, 25 of the accused were found guilty and were handed sentences ranging from 4 to 40 years imprisonment and were also fined. Among the convicted were José Dirceu, who was President Lula’s Office Chief of Staff, Worker’s Party head Jose Genoino, and its treasurer Delubio Soares in addition to seven congressmen, three of whom are still in office.
Interestingly, the condemnation of powerful politicians took place within the ordinary democratic process and may reflect the consolidation of political institutions in contemporary Brazil, as well as the relative independence of the judiciary from the executive and legislative branches. The trial also reflected a central political role for the Supreme Court – a phenomenon that is not typical in the Brazilian judicial tradition, and is inconsistent with the relative high degree of political dependence of some of the Justices.
Lower level judges in Brazil are nominated by public tender and have life tenure. Supreme Court Justices are called Ministers and appointed through a different nomination process, which is largely controlled by the President and includes confirmation by the Senate. Once nominated, they have life tenure, but retirement is mandatory at 70 years of age. Despite its apparent similarity to the U.S. nomination process, the nomination in Brazil results largely from a personal choice of the President. The political background of the candidates is disregarded and their position concerning issues such as death penalty, abortion, same sex marriage, as well as discussions on the role of the State in the citizen’s life or their political opinions are generally unknown at the time of appointment.
At the Mensalão trial, 8 of the 11 Ministers of the Supreme Court were appointed by President Lula and his political successor, the current President Dilma Rousseff. Thus, the history of the Court and the supposed loyalty or gratitude of the justices to Lula suggested that the accused would be acquitted. The result, however, surprised most observers and was applauded by society in general and in particular by the mainstream media. Some jurists, however, were concerned with the way by which some of the guilty verdicts were reached. They saw in the trial an expression of judicialized politics, and especially an unwarranted increase in the power of the STF.
The judgment that symbolically represents the beginning of the end of impunity for white-collar criminals in Brazil, paradoxically has lit the alert signal to legislators, lawyers, professors and sectors of Brazilian society that, in general, have been applauding the judicial activism.
The Constitution promulgated in 1988 marked the end of more than two decades of dictatorship and the beginning of what was called the democratization of Brazil. It guaranteed a broad list of fundamental rights covering civil liberties, political rights, collective rights and social rights, the realization of which has been a challenge for the government and the Brazilian society in general. In recent years there has been a marked improvement in the living conditions of the population, but there is still an uneasy balance between the economic possibilities of the state and people’s needs. This fact translated into legal terms opposes two principles, both enforceable: the “existential minimum” imported from German constitutional theory, and the “reserve as possible”. The first means the least material asset needed to assure minimum standards of human existence, while the second takes into account the State’s budgetary constraints. Therefore, judicial decisions in individual cases concerning warranty and effectiveness of social rights such as health care, education, housing and social assistance are often welcomed by society who sees the judge as the authority that can ensure rights sometimes denied by the government.
Gradually, more and more organized groups are turning to courts to obtain positive benefits from the State, especially in matters related to social security and health rights; in Brazil these are extended to all the people through a universal system. The judiciary has practically taken upon itself the political responsibility of making these open-ended constitutional rights real and by doing that, it may be seen as interfering in public policy processes driven by elected government. Nevertheless, the activism of the judiciary in disputes concerning social issues is commonly seen in a positive light as a progressive measure towards the realization of human dignity. From that derives the judiciary’s public legitimacy.
The activism revealed in the case of Mensalão, however, revealed some inconsistency in the interpretation some of the defendants’ criminal due process rights, contrarily to the Court position thus far – a development that worries some observers.
As the highest court, STF is entrusted with the responsibility of safeguarding the Constitution, as well as functioning as a court of review. It also has original jurisdiction to try authorities with the privileged forum, such as Congressmen. At the Mensalão trial, there were 38 defendants, including 7 congressmen, and so all the offenders were tried on that Court. The defense attorneys claimed that the non-parliamentarian offenders should not be tried on the Supreme Court, but their argument was disregarded. So in that specific case, the Supreme Court acted at once as an ordinary court and a constitutional one, in issues relating to constitutionally guaranteed rights.
Unlike previous situations involving top politicians in corruption cases, the mainstream media, which has often taken an anti-Lula government position, has pushed for the conviction of those involved, even before the trial begun. Citizens, tired of the impunity, also expected a conviction, regardless of the evidence. The trial became a media spectacle and, as all the sessions of the Court are broadcast on television, it was watched live by the public, as if it was a soap opera; it was also commented by the press on a daily basis. The Justice-rapporteur, who voted to convict the defendants, turned into a celebrity and national hero and his name was included in a poll for future presidency. The Justice-reviewer, who disagreed with his colleague, became the national villain, and Justices who elected to acquit some of the defendants on the grounds of lack of evidence were labeled as “pro-government”.
The trial was seen as a key test of Brazil’s ability to hold its politicians accountable for corruption. However, the Supreme Court, in exercising its independent power, has become hostage to the media, which had already convicted all of the accused at the outset.
In the Mensalão case, the Supreme Court rejected defense argument of a “dismemberment of the evidence”; the Court modified its previous rules on the matter, and adopted a useful, yet possibly unauthorized, version of Roxin’s “theory of perpetration” to justify that trace of evidence, and not evidence itself, is enough to find an accused guilty as charged. The Court introduced some innovative ways to calculate sentences and stripped three convicted congressmen of their seats, thereby interfering with the prerogative of the Chamber of Deputies.
Experts suspect that the Supreme Court change in position reveals a predisposition to convict top politicians from the former President Lula’s government and, specially, from the Workers’ Party members. They do not believe the same rigor is likely to be used in future cases, including another Mensalão trial that involves authorities of the main opposition party. As Brazil does not follow the stare decisis doctrine [judges must follow precedents established by earlier court decisions - Lawt], there is much uncertainty in this regard. Should the Court go back to its previous positions, it will confirm the criticism from some jurists. That would mean that some justices left their robes and have taken upon themselves the role of the political opposition, judging the government instead of the defendants.
Different from the activism concerning social rights that can find the basis of the principle of human dignity, political activism is tied to political responsibility, and does not fit for the Court. Without the popular vote and without the force of arms, the legitimacy of the judiciary lies in the trust that society has in its judges. After its ruling in what is arguably the biggest trial in Brazil’s political history, it is up to the Supreme Court to legitimize or “normalize” the decision taken by following the same rigor in future cases. Otherwise, it would be evident that the Court has made a politicized statement that may make the challenge of consolidating the rule of law in Brazil a considerably harder one.
Claudia Maria Barbosa