LAMBIGIT Batan-on! Youth Leadership Formation and Political Education Program

CONTEXT The picture of politics in the Philippines to most of its people is one that is tainted by corruption and one that is participated only by those who are corrupt or by those who are doomed to be corrupt. For many years, our government has been gaining unpopularity and distrust from the very people that it serves, a reputation that sucked the life out of nearly every Filipino, in and out of the country, young and old alike, who have assumed a state of helplessness. Indeed, we are in a time of crisis in identity as a people and in leadership as a nation. Hope for change. This is the battle cry of a strong social movement that dictated the fate of this nation, mandating to the highest post in the land an emerging leader in the 2010 National Presidential Election. Along with this force materialized a dream that had long been yearned by generations – for the Filipino youth to bring hope to this country. The youth has always been ogled to contribute in magnanimity to significant changes in society. They possess the idealism, creative faculties, unsullied fervor, and inventive processes to catalyze the transformation the society seeks. They will have a significant impact on the social transformation this country hopes to achieve, a strengthened democratic society. Vital to the course of amplifying a genuine democracy rooted in popular participation, social justice, and ethical stewardship is continuing education for responsible citizenship. It intends to pursue the common good, at the same time protecting the rights of individuals. If the youth are supposed to extend their hands in the efforts of these reforms, they are a critical sector that needs to be educated, prepared, and harnessed well. Xavier University – Ateneo de Cagayan, as a Filipino Catholic academic institution working for social justice, is taking on the conscientiousness of educating and empowering the Filipino youth to participate meaningfully in political democratic processes, like the elections, and to sustain their engagement in the political and communal movements of society. LAMBIGIT Batan-on! serves this purpose as an initiative to

inspire engaged citizenship and revive hope in political action. The program aspires to form and bring the youth to political leadership fronts and to gain from them collective actions for meaningful democratic reforms.

FRAMEWORK • All our actions spring from our basic values and principles, our non-negotiables. • We take a look at our present context, a reading of the signs of the times. • Our response is anchored on our values and our critical analysis of the situation. • Our actions directed towards attaining our vision and goals. OBJECTIVES

1. To provide a formative guide for the youth towards a more engaged citizenship that is anchored on democratic principles;

2. To train the youth to deepen their understanding and analysis of the social, political and

institutional problems afflicting Philippine democracy;

3. To sustain the youths’ interest and commitment in pro-active social involvements, especially in the coming elections.

PROCESS CERAE (Context – Experience – Reflection – Action – Evaluation) C – in the context of our present social realities E – draws upon the actual experience of the participants R – emphasizes the discipline of critical analysis and reflection A – directed towards concrete and doable action E – regular evaluation and assessment to remain responsive and effective PROGRAM DESIGN CONFERENCE I: CORE VALUES AND LEADERSHIP CONFERENCE II: ENGAGED CITIZENSHIP CONFERENCE III: SOCIAL SITUATIONER AND CHALLENGES CONFERENCE IV: VISION OF SOCIETY AND SOCIAL ENGAGEMENT

VISION

PROCESS/ INTERVENTION

SITUATION BASIS/ VALUES/

PRINCIPLES

Conference I: Core Values and Leadershipc Values and Core Principles A. OBJECTIVES

At the end of the session the participants should be able to: 1. to evaluate and clarify their values as individuals and 2. to establish or level off on shared values as per church social teachings.

B. WORKSHOP: Photo Language

Materials Needed:

10-15 still images (hard copy or power point) depicting common scenes or situations of the youth, of the communities, and of social realities. Images should be able to depict both positive and negative realities pertinent to the youth's or the society’s take on values. (ex: barkadahan drinking and smoking, youth engaged in community work, etc.)

meta-cards

papers

pens

Instructions: 1. The facilitator will show the images to the participants. 2. The participants will silently view/observe the images and reflect on them. For every image that

they see, they will write down on a piece of meta-card how they can relate with the image on a personal level or what is the meaning that they derive from it.

3. After all the images have been presented, the facilitator will divide the participants into small groups. The group should choose one documenter and one reporter. They will share on following guide questions:

What is the most common image that resonates with the group, or that the group members can relate to?

What meaning does the group members derive from the image?

What particular values are reflected from the meaning which the group attaches or derives from the image?

4. The groups will present the output of their sharing to the plenary. 5. The facilitator will synthesize the presentation.

C. INPUT Values

Values are freely chosen personal beliefs that propel us to action, to particular kind of behavior and life

A functional definition of a value would be “something that is freely chosen from alternatives and is acted upon, that which the individual celebrates as being part of the creative integration of his development as a person.” (Raths, Harmin and Simon). Values are important because they serve as “guiding stars that navigate our life.” Knowing our values gives us definite direction.

Values are:

Subjective: they are grounded on personalities

Relative: value-judgment is subject to varying circumstances, opinion, disposition of persons.

Objective: a value, however, has an absolute character, an objectivity independent from human appreciation or judgment (e.g. human dignity)

Hierarchical: some values are preferred than others

There are primary and secondary values

Primary values are chosen, priced, and acted upon Self-value: intrinsic value that self is worthy to other Value of others: the ‘other’ is a mirror of ourselves

Secondary values are determined by society; imposed (for the well-being of its members)

Not everyone acts on their values because not everyone is aware of what they value. Knowing

our values and living accordingly to our values lead us toward personal integration. The process

by which a value becomes an integral part of us is known as the valuing process. This process

involves the “journey-ing inward” into the core of our person, It touches the deepest part of

ourselves as we introspect, analyze and explore who we are and what is important to us at a

certain moment in time.

Valuing Process The valuing process begins when a person pauses to get in touch with the three dimensions of his/her person.

Cognitive structure

Affective life

Behavioral patterns

V

A

L

U

E

S

CHOOSE

PRICE

ACTION

1. Choose freely

2. From alternatives

3. After considering consequences

4. Feel good about it

5. Willing to publicly affirm

6. Act on it

7. Repeatedly & consistently in your life

First dimension: cognitive structure - getting in touch with how one perceives and interprets the

personal meaning behind every choice he makes. The interpretation and analysis of the personal

meaning behind every choice is subjective and unique to the individual.

Three criteria:

The choice must be done freely. The choice must be made from alternatives The choice must be done after considering consequences

Second dimension: affective life - how one feels about the choice he makes. A value is said to be

truly a value if the person chooses it but also cherishes and prizes the choice. Some people make

choices and act on them but it does not make them feel good. Not only do they feel differently

about the choice, but they also regret it. This definitely indicates a low value for it.

We feel strongly about our values. Two criteria:

The choice must be cherished and prized; the person feels good about it. The person is willing to publicly affirm the choice.

Third dimension: behavioral patterns - finding out and checking if the choice is consistently,

concretely, and repeatedly lived out in life. A value that is chosen and cherished, but not put

into action is not a full value. It remains a value indicator.

Therefore, a value must not only be chosen and cherished, but:

The cherished choice must be acted on

It must not only be acted on once, but repeatedly and consistently in life.

Our values – what are essential and important to us – may be identified by a thorough review of

our choices, our feelings and our actions. When our choices are consistent with our feelings and

actions, we are said to be integrated by the value we hold.

Related Catholic Social Teachings (Major Themes on Governance) 1. Life and Dignity of the Human Person

In every person, the living image of God himself.

The human person must always remain as the subject, foundation, and goal of social life. The origin of social life is therefore found in the human person, and society cannot refuse to recognize its active and responsible subject; every expression of society must be directed towards the human person.

Being in the image of God, the human individual possesses the dignity of a person, who is not just something, but someone.

A just society is based on the respect of the dignity of the human person. A good measure of every institution therefore is whether it threatens or enhances the human person.

2. Rights and Responsibilities

The roots of human rights are to be found in the dignity that belongs to each human being.

This dignity, inherent in human life and equal in every person, is perceived and understood by reason. The foundation of rights appears more solid when human dignity, after having been given by God and wounded by sin, was taken on and redeemed by Christ in his incarnation, death, and resurrection.

The ultimate source of human rights is not found in the mere will of human beings but man himself and in God his creator. These rights are universal because they are

present in all human beings, without exception of time, place, or subject. It is inviolable as “they are inherent in the human person and in human dignity” and because “it would be vain to proclaim rights, if at the same time everything were not done to ensure the duty of respecting them by all people, everywhere and for all people.” Inalienable as “no one can legitimately deprive another person, whoever they may be, of these rights, since this would do violence to their nature.”

Human rights are to be defended not only individually but also as a whole: protecting them only partially would imply a kind of failure to recognize them.

The integral promotion of every category of human rights is the true guarantee of full respect for each individual right.

Inextricably connected to topic of rights is the issue of duties

In human society, to one man’s right there corresponds a duty in all other persons: the duty namely, of acknowledging and respecting the right in question.

Those who claim their own rights, yet forget or neglect to carry out their respective duties are people who build with one hand and destroy with the other.

3. Call to Family, Community, and Participation

The family, the natural community in which human social nature is experienced, makes a unique and irreplaceable contribution to the good of society.

The family unit is a “Communion” of persons, has something to do with the personal relationship (“I” and “thou”). Community transcends this framework and moves toward a “society,” a “we.”

A society that is built on the family is the best guarantee against individualism or collectivism, because within the family, the person is always at the center of attention as an end and never as a means. It is clear that the good of persons and the proper functioning of society is closely connected with “the healthy state of conjugal and family life.” Without families that are strong in their communion and stable in their commitment, peoples grow weak. In the family, moral values are taught starting from the very first years of life, the spiritual heritage of the religious community and the cultural legacy of the nation are transmitted. In the family, one learns social responsibility and solidarity.

The priority of the family over society must be affirmed. The family does not exist for society, but society exists for the family.

Participation

Series of activities or avenues by means of which a citizen (either as an individual or in association with others, directly or through representation) contributes to the cultural, economic, political, and social life of the civil community to which he belongs.

Participation in community life is the greatest aspirations of the citizen Every citizen is called to exercise freely and responsibly his civic role with and

for others One of the pillars of all democratic orders and one of the major guarantees of

the permanence of the democratic system. Democratic government, in fact, is defined first of all by the assignment of

powers and functions on the part of the people, exercised in their name, in their regard, and on their behalf. It is therefore clearly evident that every democracy must be participative. This means that the different subject s of civil community

at every level must be informed, listened to, and involved in the exercise of the carried-out functions.

Participation in the Political Community: the human person is the foundation and purpose of political life.

The human person is responsible for his own choices and able to pursue projects that give meaning to life at the individual and social levels.

The gospel precept of charity enlightens Christians as to the deepest meaning of political life.

In order to make it truly human, “no better way exists… than by fostering an inner sense of justice, benevolence and service for the common good, and by strengthening basic beliefs about the true nature of the political community and about the proper exercise and limits of public authority.

Political authority must guarantee an ordered and upright community life without usurping the free activity of individuals and groups but disciplining and orienting this freedom, by respecting and defending the independence of the individual and social subjects, for the attainment of the common good.

Values and Democracy

An authentic democracy is not merely the result of a formal observation of a set of rules but is the fruit of a convinced acceptance of the values that inspire democratic procedures: the dignity of every human person, the respect of human rights, commitment to the common good as the purpose and guiding criterion for political life.

In the democratic system, political authority is accountable to the people.

In their specific areas, elected officials must strive to seek and attain that which will contribute to making civil life proceed well in its entire course.

Moral components of political representation

Those with political responsibilities must not forget or underestimate the moral dimension of political representation, which consists in the commitment to share fully in the destiny of the people and to seek solutions to social problems. As an instrument of the State, public administration at any level – national, regional, community – is oriented towards the service of citizens.

Among the deformities of the democratic system, political corruption is the most serious, because it betrays at one and the same time both moral principles and the norms of social justice.

4. Option for the Poor and Vulnerable

The principle of the universal destination of goods requires that the poor, the marginalized, and in all cases, those whose living conditions interfere with their proper growth, should be the focus of particular concern. Preferential option for the poor should be reaffirmed in all its force.

This is an option, or a special form of primacy in the exercise of Christian charity, to which the whole tradition of the church bears witness, seeking to imitate the life of Christ. It applies equally to our social responsibilities and to our manner of living, and to the logical decisions to be made concerning the ownership and use of goods.

Human misery is a clear sign of man’s natural condition of frailty and of his need for salvation.

Christ showed compassion in this regard, identifying himself with the “least” among men. When “the poor have the Good News preached to them, it is a sign of God’s presence.”

We should bear in mind that we cannot completely eliminate the problem of poverty. This will only happen upon Christ’s return, when he will be with us once more. Meantime, the poor remain entrusted to us and it is this responsibility upon which we shall be judged at the end of time.

The Church’s love for the poor is inspired by the Gospel of the Beatitudes, by the poverty of Jesus and by His attention to the poor. This love concerns material poverty and also the numerous forms of cultural and religious poverty.

Works of corporal and spiritual mercy: giving alms to the poor is one chief witness to fraternal charity

When we attend to the needs of those in want, we give them what is theirs, not ours. More than performing works of mercy, we are paying a debt of justice. “What is already due in justice is not to be offered as a gift of charity.”

Love for the poor is certainly “incompatible with immoderate love of riches or their selfish use.”

In the Old Testament a twofold attitude towards economic goods and riches is found. On one hand, an attitude of appreciation sees the availability of material goods as necessary for life. On the other hand, economic goods and riches are not in themselves condemned so much as their misuse.

Abundance – not wealth or luxury – is seen as a blessing from God. Riches belong to some people so that they can gain merit by sharing them with others. Wealth is a good that comes from God and is to be used by its owner and made to circulate so that even the needy may enjoy it.

Evil is seen in the immoderate attachment to riches and the desire to hoard. The rich man is only an administrator of what he possesses; giving what is required to the needy is a task that is to be performed with humility because the goods do not belong to the one who distributes them.

The prophetic tradition condemns fraud, usury, exploitation and gross injustice, especially when directed against the poor.

Although looking upon the poverty of the oppressed, the weak and indigent as evil, it also sees the condition of poverty as a symbol of the human situation before God, from who comes every good gift to administered and shared.

5. Solidarity

Solidarity highlights the intrinsic social nature of the human person, the equality of all in dignity and rights and the common path of individuals and peoples towards an ever more committed unity.

Solidarity as a social principle and moral value

It is a moral virtue that determines the order of institutions. On the basis of this principle the “structures of sin” that dominate relationships between individuals and peoples must be overcome.

It is also an authentic moral virtue, not a “feeling of vague compassion or shallow distress at the misfortunes of so many people, both near and far. On the contrary, it is a firm and persevering determination to commit oneself to the common good., that is to say to the good of all and of each individual, because we are all really responsible for all.”

Solidarity and the common growth of mankind

solidarity and the common good, solidarity and equality among men and peoples, solidarity and peace in the world.

The principle of solidarity requires that men and women cultivate a greater awareness that they are debtors of the society of which they have become a part. They have become debtors because of those conditions that make human existence liveable and because of the indivisible and indispensable legacy constituted by culture, scientific and technical knowledge, material and immaterial goods, and by all that the human condition has produced.

Solidarity in the life and message of Christ

Jesus of Nazareth makes the connection between solidarity and charity shine brightly before all, illuminating the entire meaning of this connection. In the light of faith, solidarity seeks to go beyond itself, to take on the specifically Christian dimensions of total gratuity, forgiveness and reconciliation.

6. Care for God’s Creation/environment

A common and universal duty, respecting the common good. The goods of the earth were created by God to be used wisely by all. They must be shared equitably, in accordance with justice and charity.

Responsibility for the environment, the common heritage of mankind, extends not only to present needs but also to those of the future.

Programs of economic development must recognize “the need to respect the integrity and the cycles of nature” because natural resources are limited. These must also safeguard the environment and foresee the costs involved.

Responsibility for the environment should also find adequate expression on a juridical level. It is important that the international community draw up uniform rules that will allow States to exercise more effective control over the various activities that have negative effects on the environment and to protect ecosystems by preventing the risk of accidents.

The relationship of indigenous peoples to their lands and resources deserves particular attention, since it is a fundamental expression of their identity.

Value crisis: arises when we are uncertain of the values we hold

Anger and frustration: when a person finds him/herself in a ‘trapped’ situation and finds it difficult to make choices

Depression: when anger and frustration themselves become the trap because one is unable to express it and thus keep it inside

Boredom: when choice and action are moving towards the impossible; a stage where people become much more immoral in their actions

Meaninglessness: condition where it is impossible to choose or act

*There is a (collective) value-crisis. The question is, at what stage is this crisis? The bigger challenge is what can be done?

Possible common values we can agree on: Value of Human Person Truth

Rights Engagement/ Participation

Commitment to Future Sustainability Stewardship

Common Good Social Justice Reform unjust institutions Strengthen democratic mechanisms/ institutions

The Young Leader A. OBJECTIVES At the end of the session the participants should be able to:

to emphasize the important role of the youth in nation-building and to encourage them to identify personal and communal means of fulfilling this role

B. WORKSHOP: Self-Portrait as a Young Leader

Materials Needed:

meta-cards

masking tape

pentel pens Instructions: 1. The facilitator will draw out from participants the following:

What is your perception on the role of the youth in society at present

Who is the leader whom you admire and consider as a role model? Why? 2. The participants will write their answers on meta-cards and will post them on the board. 3. The facilitator will synthesize the outputs.

C. INPUT

Youth Situationer

The YOUTH - Who are we?

Age: 15-30

Puberty to adolescence

Critical period for growth and development

At a Rebellious stage

24.5 % (around 5.5 million) of the total youth population is poor or below poverty line.

highest incidence of youth poverty are:

ARMM – 47% Region V – 40.2%

Region XII – 38% Caraga – 37.8%

Region IVB – 36%

Education

78% aged 16-20 are out of school.

Only 7 out of 10 students finish elementary

5 out of the 7 students finish high school

2 out of the 5 students finish college

The Philippine government has the lowest spending in education at 13% (Malaysia: 22.1%,

Thailand: 21.4%).

Employment

1.7 million unemployed Filipinos are youth.

35% of all OFWs are youth and 6 out of every 10 youth OFWs are female.

Health

There is an increase of 20-24 year olds who smoke, drink and use prohibited drugs;

associated with low educational attainment, being out of school and being in an unstable

marital arrangements.

62% - reported STD cases involve youth.

29% - Reported HIV/AIDS cases involving youth

30% - of all births are due to teenage pregnancies.

Youth Participation

The youth generally focus on work, studies and need for social and emotional security.

Only a small number of youth can identify ways of attaining their dream.

Growing Apathy Towards Issues that Affect the Country

63% of the young people admit not completely reciting or singing the Philippine national

anthem.

Only 10% are concerned about politics in the country, seldom or never discuss national

issues with their families.

(70%) say that their trust in Filipino politicians ranges from very small to uncertain.

Youth Culture

Fusion of entertainment industry with modern technological gadgetry;

Subconscious disempowerment; learned helplessness (‘wala namang nangyayari’);

The dispersed nature of political power; rebellious conformity and

Lack of good examples, models

Role of the Youth

Youth and Country

“The State recognizes the vital role of the youth in nation-building and shall promote and

protect their physical, moral, spiritual, intellectual, and social well-being. It shall inculcate

in the youth patriotism and nationalism, and encourage their involvement in public and

civic affairs.” (1986 Philippine Constitution)

Youth in the Social Movement

Throughout Philippine history, the YOUTH has played the role as agents of change.

Jose Rizal, 25, published Noli Me Tangre, exposing the abuses of the Spanish friars.

Young heroes: Andres Bonifacio, Gregoria de Jesus, Emilio Jacinto, Jose Rizal, Gregorio del

Pilar, Resureccion Hidalgo, and Juan Luna, who were in their 20s founded the Katipunan

(KKK)to struggle against Spanish oppression and liberate the nation.

Emilio Aguinaldo was 29 years old when he became the first Filipino President.

Student leaders Pedro Abad Santos and Jesus Lava founded the Partido Sosyalista ng

Pilipinas (PSP) and Partido Komunista ng Pilipinas (PKP) respectively during the American

Occupation.

Young leader Luis Taruc founded HUKBALAHAP during the Japanese Occupation.

Student Lean Alejandro, Edgar Jopson, Nelia Sancho, and Joey Flora led a youth movement

and were in the forefront in defying martial law.

People Power 1(1986) and 2 (2001) saw how the youth mobilize and how strong they are

united.

Students and youth now are active in nation-building, caring for the environment,

promoting education and anti-poverty campaigns.

Role of Students

A. Why organize students?

As a sector comprise a significantly large part of the population

Possess certain strengths that are necessary in the process of change

As a middle class sector, they play a vital role in society by being privileged enough to exercise

significant influence on other sectors, yet not so privileged that they can no longer identify

themselves with the oppressed.

B. What makes it difficult to organize students?

The traditional role ascribed by the family, the school and society limits them simply to

studying.

Family demands that students perform their role because of the huge financial resources

invested in their education and the consequent need to recover the investment through good

jobs, for which a degree and good grades serve as a passport.

Schools focus only on activities aimed for grades or a degree.

A developed perception that education is a form of business activity in which one expects a

return of investments. As a result, education becomes a passport to privilege and not a call to

responsibility.

C. How can students take an active part in the process of social change? How can they

meaningfully participate in eradicating social problems?

Redefine the role of the students

Strengths

1. Adolescence is an important stage when they are psychologically disposed to rebel and to question so many things about themselves and the world around them

Values learned in childhood can be re-assessed critically. More open to new ideas Significant life choices can be made, thus the future becomes a conscious

decision. Adults must help students define what they are capable of doing by guiding

them in an atmosphere of support and understanding 2. Acquired some measure of skill in comprehension, conceptualization and

communication through schooling; possess the ability to think and articulate their thoughts and actual experiences.

3. Students are naturally organized in the sense that they go to a particular school in which they usually spend most of their time. They have relatively more time to spare for non-academic involvements.

4. Students have relatively easier access to resources – finances, facilities, resource persons, expertise, etc.

5. Students generally have no firmly-entrenched economic or class interests yet. Thus, they are more willing to take risks and to give unconditional commitment for a cause, even to one which may oppose their family’s immediate interests.

Weaknesses 1. Strong emotional dependencies on significant others which could hinder them from

exploring other forms of personal involvements. Thus, there is a need for reflection to help them see themselves as they truly are and not as other people expect them to be. The school has a vital role in providing opportunities for growth.

2. Conditioned to accept their traditional role, over-emphasize intellectual training to the point of sacrificing experience. Thus, they become dogmatic and rigid – articulate but inconsistent because they have not internalized many of the things they have “learned.”

3. Seasonal commitment and usually their involvements are isolated from the mainstream of society.

4. Students can misuse resources that are readily available at their disposal – e.g., they can use their allowance to splurge on senseless things.

D. Roles

CATALYSTS or support agents for social change - go to the people and facilitate the formation and education of people’s organizations. Able to dialogue with community people and understand and articulate their problems, yet without making decisions for them and pre-empting their primary role in social change. Raise the issue of the people in the campus and get support.

PRIMARY AGENTS OF CHANGE within the school and the educational sector - have the right and the capability to advocate relevant issues, pressure for changes and participate in the other struggle of the student movement, restructuring of the educational system. Students must be part of the process of decision making as well as in the implementation of policies.

View education as a preparation for social responsibility, not as a privilege only. Must, therefore, be equipped with the knowledge, skills and orientation they need to be effective SOCIAL DEVELOPMENT WORKERS.

Conscienticized COUNTERCULTURE on campus and within their communities - advocates the gospel values of social justice, simplicity, truth, peace, etc.

Heroic Leadership (by Chris Lowney) Leaders make great companies, but few of us truly understand how to turn ourselves and others into great leaders. One company—the Jesuits—pioneered a unique leadership formula that has resulted in one of history’s most successful companies and the world’s most extensive higher education system.

Founded in 1540 by ten men with no capital and no business plan, the Jesuits have been a source of innovation ever since, as educators, linguists, theologians, diplomats, astronomers, civil rights activists, and in a host of other fields. In this groundbreaking book, Chris Lowney, a former Jesuit and executive with J. P. Morgan, reveals the leadership principles that have guided Jesuit leaders in their diverse pursuits for more than 450 years.

Eschewing flashy techniques, the Jesuit approach to leadership focuses on four core pillars:

Self-awareness - Understand one’s strength, weaknesses, values and worldviews; Self-Acceptance and Self Mastery

Ingenuity - Confidently innovated & adapted to embrace a changing world; “does not shrink in a changing world;” “find gold amidst grasses & hays”

Heroism - “To die is not necessary.” Great desires! putting greater part of self to mundane or extraordinary situations of life. Energizing yourself and others with heroic ambitions and a passion for excellence

Love - engages others w/ positive & loving attitude that unlocks their potential; energizes self & others

The four principles address a person’s whole life—personal and professional--and are rooted in the idea that we are all leaders. They form an integrated way of living, a modo de proceder (“our way of doing things”) as the Jesuits called it. The Jesuit approach scraps the “command and control” model that relies on one great person to lead the rest. Convinced that people perform best in a supportive climate, Loyola and his colleagues sought to create environments filled with “greater love than fear.” They lodged their hopes in the talents of their entire team, showing that success flows from the commitment of many, not the isolated efforts of one. Lowney shows how the same principles that inspired sixteenth-century Jesuits can still mold dynamic leaders in the twenty-first century in all walks of life.

Youth’s Response (Various Initiatives/Involvements)

Youth AFERM, Archdiocese of Cagayan de Oro

Youth Alliance Philippines (YAP)

is an organization of young professionals which endeavors to create a network and to establish active partnerships with other youth and youth-serving organizations and individual volunteers involved in the active pursuit of good governance, meaningful and genuine electoral process, and an informed youth through Issue Awareness, Capacity Building, and Volunteerism.

YAP believes that: Every Filipino youth given the opportunity can become a potent driving force in

society. Good governance must emanate from the citizens and as stakeholders, they

must be assisted to actively participate in nation building to enable them to use their potentials and to create positive changes that would benefit the community they serve.

The youth must be empowered to make decisions for themselves and must be involved in addressing the issues that affect them as a sector.

Optimum learning is achieved when young people interact amongst themselves and engage in actions that foster self reliance, volunteerism, skills enhancement, social awareness, civic involvement, national consciousness

First Time Voters Network (FTV)

is a networking and education program which aims to raise meaningful participation of the youth in Philippine political processes by examining socio-political economic issues and encouraging voters’ critical choice and active political involvement towards alternative politics and good governance.

is a network of organizations and individuals that advocates meaningful participation of young citizens and pushes for electoral and political reforms necessary for democratization and social inclusion of the youth as a means to address the generation’s continuing apathy and alienation to political processes.

is a continuing process of developing a new generation of electorate who exercise their right to suffrage and maximize youthful and critical tools in determining the fate of the country and their future.

Youth Vote Philippines (YVote)

is an alliance among various youth and reform-minded organizations for 2010 and beyond. The objective of the group is to create offline and online collaboration for voter’s education and increasing voter’s registration. This campaign will be a series of events to be launched nationwide with pilot sites in Cebu, Davao, Baguio and Manila.We envision strategic alliances for 2016 with 2010 as a starting point for collaboration.

brings together expertise of the various youth organizations in implementing voter’s education. It has integrated the School Caravan programs of YAP and AYLC and information programs of FTV, SCAP, and Akbayan Youth–combined with technology innovation and an information portal from YPS. Not to mention the marketing and program expertise of the WhyNot? Foum and networking with the experts in TAYO, the Reform Coalition, INCITEGov, and the MGG.

is in alliances and collaboration that we can move forward towards reform. Let’s all work together for 2010 and beyond!

Young Public Servants (YPS)

is a group of young dynamic individuals focused on promoting Good Governance and Democratic Citizenship among the youth. YPS believes that these elements are critical in developing a new, focused and dedicated generation of leaders. YPS works to establish the foundations of governance and citizenship not only through activities geared towards nation building but in everyday citizens' activities as well.

The objectives of the group are as follows: Increase awareness on Good Governance and Democratic Citizenship among the

youth and the general public Be an influential and credible source of youth perspectives Initiate dialogue and for a that may lead to policy reforms relevant to the youth Undertake research relevant to understanding and establishing programs for

the youth Provide venues for the youth to voice their views and opinions on Good

Governance and Democratic Citizenship

D. CLOSING ACTIVITY Creative Group Credo-making Credo: (Latin for "I Believe"; pronounced [ˈkɾeːd̪oː]) is a statement of belief, usually that of a personal belief, commonly used for religious belief. The groups will make a credo by completing the following unfinished sentences. They should be able to expand the unfinished sentences into one paragraph each.

1. We are …. 2. We believe in … 3. We will …

Closing Prayer

Father, Lord of our lives and our history, You empower us to choose by our votes those whom You wish to govern us. Soon we shall once more use our sacred right to vote; Grant our voters the grace to choose wisely the people who will be entrusted with public office. Make us choose persons of high moral integrity, honest, competent and unselfish, who love the poor and promote the common good in a spirit of genuine service and love, persons who will lead us to unity and progress as a people. Give us the grace of courage and watchfulness, Lord, so that before, during, and after the elections, we may resist and overcome all those who do not have the common good in mind. May these coming elections be peaceful and orderly and show that we are a mature people who stand on the side of justice and truth.

We ask this through Christ our Lord. Amen.

Conference II: Engaged Citizenshipc Responsible Citizenship A. OBJECTIVE

At the end of the session the participants should be able to:

to provide an understanding of citizenship grounded on democratic principles. B. WORKSHOP: Ako si Bayani

Materials Needed:

manila paper

pencils

pentel pens

crayola

masking tape

scrap colored magazines for cut-outs, scissors Instructions: 1. The participants will be divided into small groups. Each group will be provided with the set of

materials 2. Each group will draw their image of Ka Bayani, or that of a good citizen. They will draw symbols

that will represent and compose the different parts of Ka Bayani’s body. These symbols should characterize a good citizen. The participants will color their drawing

3. Each group will display their output in the gallery 4. The participants will be asked to view and reflect on the images 5. The participants will be asked to identify which drawing is most striking to them and why. The

group whose drawing is chosen will likewise share why they created that image. 6. Synthesis

C. INPUT

Elements of a Democracy I. Citizenship, law and rights

A. Nationhood and citizenship B. The rule of law and access to justice C. Civil and political rights D. Economic and social rights

II. Representative and accountable government A. Free and fair elections B. Democratic role of political parties C. Government effectiveness and accountability D. Civilian control of the military and police E. Minimizing corruption

III. Civil society and popular participation A. The media in a democratic society B. Political participation

C. Government responsiveness D. Decentralization

IV. Democracy beyond the state A. International dimensions of democracy

V. Rights of Citizens A. Classifications of the rights of citizens:

1. Constitutional 2. Statutory 3. Moral

Suffrage is a constitutional right. I. Rights Inherent to the Right of Suffrage

Apply for registration.

File an objection to the application for registration of a person.

File a petition for the inclusion/exclusion of a voter.

Run for public office.

File a petition for disqualification of a candidate.

File a petition to declare a candidate as a nuisance candidate.

File a petition to declare a postponement or failure of elections.

File a pre-proclamation controversy.

File an election contest.

Appoint poll watchers.

Conduct an election campaign.

Observe the counting and canvassing of votes.

Campaign for or against a candidate.

Post or display campaign materials. II. Citizens’ Remedies in Election Offenses

Make a report formal or informal

File a Petition for Disqualification

Write/publish an article

Join or be an active member of a COMELEC-accredited Citizens Arm or Non-Government Organization authorized to conduct voter education

III. Active Citizenship in Elections Know the requirements of the law. Take initiative to get instructional information. Check their names in the Computerized List of Voters (CVL) . Take time to know who the candidates are during elections. Do not vote candidates who will only exploit the people and steal taxpayers’ money. Not sell their votes or be intimidated. Be vigilant during the counting and canvassing of votes. Form citizens movement for clean and honest elections. Encourage other voters to vote honestly Make citizen’s arrest and report cases of fraud, election violations and criminal acts.

Responsibilities and Duties of Citizens I. Citizenship

Membership of a citizen in a political society

A member of a democratic community who enjoys full civil and political rights and is accorded

protection inside and outside the territory of the State.

Constitutional Rights – conferred and protected by the Constitution, part of the fundamental

laws of the state and classified into the following:

Political rights – rights of citizens which give them the power to participate, directly or

indirectly, in the establishments or administration of the government. Rights of citizenship

(Art IV), suffrage (Art V), and the right to information on matters of public concern (Art V, Sec.

7

II. Responsibilities and Duties 1. To be loyal to the republic – to be proud of the country, its traditions, customs, language

and institutions. A citizen owes absolute and permanent allegiance in the obligation of fidelity and obedience to the government; must be willing to defend the country when needed. Acts of disloyalty: treason, rebellion, sedition, and similar acts.

2. To defend the state – Love of country shown not only in words, also in deeds. It is the citizen’s honorable duty to defend it against peril whether from within or without (Art II, Sec. 3)

3. To contribute to the development and welfare of the state –contribute through various means such as paying taxes willingly and promptly, cooperating in development activities and projects, patronizing local products and trades, engaging in productive work.

4. To uphold the Constitution and obey laws – The Constitution is the sovereign will of the people; to defend and respect the Constitution and obey other laws promulgated by the State. Relevant provisions Art VII, Sec5; Art. VIII, Sec5 2a, Art IX B, Sec4, Art XIV, Sec3 (1), Art XVI, Sec5 (1)

5. To cooperate with duly constituted authorities – A citizen sees to it that the laws are also observed by the community, and that the officers of the law attend to it.

6. To exercise rights responsibly and with due regard for the rights of others – it is necessary that citizens must be imbued with a sense of awareness not only of his/her rights, but also his/her obligations to their fellow citizens. S/he must act in the performance of his/her rights with justice, give everyone his/her due and observe honest and good faith.

7. To engage in gainful work – Responsibility to become a useful and productive member of the society (assuming that employment opportunities are present)

8. To register and vote – suffrage is both a privilege and a duty. The constitutional obligation is not only complied by registering and casting a vote but with mature and responsible voting.

III. Underlying Pinciples A. Good Citizenship is the duty of every Filipino. B. Good Citizenship actions proceeds from Good Citizenship Values:

PAGKA MAKA-DIYOS

PAGKA MAKA-TAO

PAGKA MAKA-BAYAN

PAGKA MAKA-KALIKASAN

Faith in the Almighty

Respect for Life Order Work Concern for the Family and Future Generations

Love Freedom Peace Truth Justice

Unity Equality Respect for Law

and Government Patriotism Promotion of the

Common Good

Concern for the Environment

1. The building of a strong, peaceful, progressive nation, of the just and humane society

envisioned in the Philippine Constitution requires that every Filipino citizen makes his unique contribution thereto

2. Citizens are called to help, affirm, and reinforce one another as they seek to be good citizens

3. Good governance and good citizenship are inseparable

Ethical people are good citizens. They go beyond their own interests, demonstrate a concern for the needs of others and recognize their obligations to make their home, school, neighborhood and country the best they can be. There are many ways to express good citizenship. For some people, citizenship means performing public service such as volunteering, serving in the armed forces, running for elective office or campaigning for a candidate. For others, citizenship is holding a job, paying taxes and obeying the law. To still others, citizenship just means being born naturalized as a “citizen” of the country.

Citizenship is not passive. Citizenship demands participation, involvement and contribution, no one can make difference without being involved. A good citizen is not content to be just an anonymous face in the crowd or a non participating member of a group.

Election I. Election as Primary Right and Responsibility

A. To register and vote – suffrage is both a privilege and a duty. The constitutional obligation is not only complied by registering and casting a vote but with mature and responsible voting.

B. It is necessary to give importance to the right to vote, so that we will appreciate the essence of a genuine democracy.

C. The highest form of power in a democracy is rooted in its people, that is why we are granted the right to choose our representatives in our government thru elections.

D. Voting is an expression of our primary right and responsibility as a citizen.

II. Choosing the Right Leader Non-Traditional Qualifications:

1. Competent – has a sound program or political platform that is responsive to issues

2. God-fearing – has faith in God, lives out the teachings of the Church or his/her religion

3. Nationalistic/Maka-bayan – has genuine desire to serve the country, not motivated by

selfish or personal interests. Ready to defend and uphold Philippine democracy and our

democratic institutions and the Constitution

4. Pro-democracy, Pro-people, has Preference for the Poor – believes and stands up for

peace, justice and love for fellow persons. Does not favor relatives and friends or

practices patronage politics. Believes in genuine public service and knows how to listen

to the people/ constituents

5. Integrity – does not have anything to hide and does not lie to the public; is open to

constructive criticisms, trustworthy and keeps his/her promises. Open-minded.

6. Sensitive to Culture and Religion – does not discriminate

7. Track Record – has proven leadership skills; has experience in the position s/he is

aspiring for. His/ her personal life reflects his/her values and principles; not involved in

anomalies, graft and corruption.

III. Responsibilities of a Voter

Know your rights as a voter

Vote wisely. Choose candidates based on principles, because they deserve to be elected; not because they are friends or relatives

Do not be bribed or allow yourselves to be tricked into voting for non-deserving persons

Do not vote for candidates who are known to be opportunists, corrupt or unethical

Do not ask favors from candidates, for if they win, they will become corrupt to recover the favors they have given you

During election day, know beforehand your precinct so you won’t get lost and prepare ahead a list of desired candidates so as not to waste time

Be involved in ensuring that the elections are honest and fair. IV. Voters’ Rights

Right to vote freely, to decide whom to vote for without fear; not to be forced or bribed to vote for anyone

The state should provide for the system that will allow the individual to freely choose whom he wants to become officials of elective positions

D. CLOSING ACTIVITY

Over-all Synthesis Closing Prayer

Conference III: Social Situationer and Challengesc Social Analysis B. OBJECTIVE

At the end of the session the participants should be able to:

to survey the level of social awareness of participants

to provide the participants with critical analysis skills C. WORKSHOP: Tayo na sa Talipapa

Materials Needed:

talipapa game kit

bell

manila papers

black/white board

pentel pens/chalk Rationale: “Tayo na sa Talipapa” is a game evolved by seminar facilitators to introduce participants to Social Analysis. A main facilitator and three assistants can conduct this game among at least nine (9) participants The main facilitator introduces the game by describing how trading is done in remote rural areas. S/he explains to the group how trade happens in a talipapa, a makeshift market place found in most barrios. By simulating a talipapa, participants hopefully will gain insight on the basics of how distribution of wealth occurs in a market-oriented society General Idea: Each participant will be given goods in the form of picture cards corresponding point-values. The players are grouped into three hierarchical categories defined by their initial point totals. Acting like traders trying to barter surplus goods in exchange for goods they need, the players are asked to trade among themselves such that each try to increase his/her total points. As in any normal market situation, each should try to profit from exchange by garnering as many points as possible. Incentives to trade are bonus points given to persons who acquire three or more of a kind.

Point System Bonus Points

Baka Baboy Manok Isda Gulay Saging

75 points 35 points 20 points 15 points 5 points 10 points

Three of a kind plus 5 points Four of a kind plus 10 points Five of a kind plus 25 points

Talipapa Game Kit: The Talipapa Game Kit basically consists of envelopes containing cards representing commodities with corresponding point values. Prepare the envelopes such that they can be categorized into three groups dependent on point-values. Mark envelopes of the well-to-do as taga-bayan, those of the average as taga-baryo, and the poor as taga-bundok. Prepare extra commodities which are to be introduced into the market later on in the game. Preparation:

1. Distribute the envelopes to the players. Without making them reveal their goods to each other, ask them to tally their points and be categorized into subgroups.

2. Post the names of the players and their starting totals on the board under their predetermined categories.

3. Ask them to group accordingly. General Rules:

1. Trading can be done with anybody, but only at a given time, called “Araw ng Tiyangge’ which lasts for about 2 minutes

2. Trading done outside the given time will mean confiscation of goods 3. Only one-on-one trading is allowed 4. An on-going transaction is signified by the two parties locking arms 5. Trading partners must agree verbally on trading conditions 6. Only when they have agreed can they unlock arms 7. Refusal to trade is signified by crossing the arms

Starting Play:

1. The main facilitator invites the participants to trade by saying: “Tayo na sa Talipapa!” Participants then commence trading among themselves. The main facilitator warns of and announces the end of the trading session

2. After the session, participants go back to their groups and report their points to their respective facilitators who record these on the blackboard

3. The facilitators distribute 3 bakas to each group. The members in each group decide how the three bakas will be distributed

4. When the bakas have been distributed, the new points will be reported. The facilitator changes the groupings according to the new points

5. The 3 traders who got the highest scores will be the taga-bayans. Their ceiling and floor scores will be used as range for their category.

6. The next 5 highest scores will be the taga-baryos. Again ceiling and floor scores will determine the range of their class. The rest will be taga-bundoks.

7. The facilitator grants the taga-bayans the power to amend or make new rules of trading. The other groups must abide by the rules set by them

8. Thereafter, score assessment and re-classification will be done after every trading time. The group with the highest scores is given the power to change the rules after each trading

9. The number of trading sessions will depend on the dynamics of the group. Inevitably a pattern will develop. Upon establishing such a trend the facilitator may terminate the game.

C. PROCESSING

Guide Questions A. What were your significant experiences during the trading sessions? How did you feel? Why? B. Do you see patterns regarding the following aspects in the game:

1. distribution of goods/grouping of people 2. mobility between social groupings 3. decision-making power in setting rules

C. What parallels with the actual Philippine situation can you draw from the game?

Sample Synthesis A. Patterns observed:

1. Taga-bayans stayed taga-bayans while taga-bundoks remained taga-bundoks 2. Taga-bayans got richer while taga-baryo and taga-bundok got poorer; gap between rich

and poor widened 3. Poor people generally unenthusiastic to play the game towards the end 4. Only taga-bayans were allowed to make rules and they set rules to benefit themselves;

e.g., taga-bundoks not allowed to trade with them thus blocking chances for mobility 5. Bluffing allowed to help increase points but only helped to increase the points of those

who were already rich B. Parallels to actual Philippine situation:

1. Laws are made by the rich for their self interest 2. Structured cheating; bluffing, monopoly, corruption 3. Passivity of people 4. People grouped together to fight against the rich

D. INPUT

Social Analysis

An interpretation of an observation. Webster definition: “to break up a whole system into parts to find their nature.”

Social analysis can be defined as the effort to obtain a more complete picture of a social situation by exploring its historical and structural relationships.

Social analysis serves as a tool to help us grasp reality with which we are dealing

The social system needs to be analyzed in terms of both for a comprehensive analysis:

Historical/time analysis – study of the changes of a social system through time

Structural/spatial analysis – provides a cross-section of a systems’ framework in a given moment of time.

Purpose of Social Analysis

A basis or guide for action

Provides a framework with which to understand new and future data

For consensus (working together in groups)

Basis for relationship with other groups

Basis for vision-setting

Limits of Social Analysis

Not designed to provide an immediate answer what to do next. SA unfolds the context within which a program for social change can be outlined, but does not provide a blueprint for action

Social Analysis is not only an academic exercise for intellectuals. The tools for analysis are used by many people in a variety of ways.

Social Analysis is not value-free, not neutral in approach or a purely scientific and objective view of reality. The manner of approach, questioning, openness to analysis reveals our values and biases. We do not enter an analysis without prior commitment.

The Difficulties of Social Analysis

Society is growing more and more complex. This complexity makes us feel almost powerless, even fatalistic. To attempt to analyze this complexity makes us feel even more confused.

Social Analysis is difficult because our society is constantly changing.

To enter into Social Analysis is controversial. The existence of controversy will make the task even more difficult. We always choose an analysis that is implicitly linked to some idealogical traditions.

Approach to Social Analysis

Historical – discerning the distinct structural context of distinct periods and the different tasks of strategy in each period

Structural – emphasizing the importance of understanding how society is generated and structured, and how social institutions inter-relate in social space

Value-laden – oriented toward social justice, particularly for the poor

Non-dogmatic – drawing upon a variety of prospective and schools of analysis

Action-oriented – promoting responses by individuals and groups to the pressing social problems of today.

Tools for Social Analysis

I. Web Chart – is used to trace the causes and effects of social problems. A. Issue

arises because of conflicting views; local in scope; something specific; felt by people

B. Problem

broader in scope C. Cause

a reason or motive for producing a given effect

An arm ends when they reach the root cause (e.g. cause has no more cause) or a cause will get connected to another cause.

Web Chart

C1-the immediate cause of the issues C2-the cause of C1

ISSUE

C1

C1

C2

C2 C2

D. Pillars of Support:

pillars are persons or groups of persons that keep the issue existing

an issue exists because it is supported by pillars

there are values that these pillars uphold which keep the issue existing

II. EPCE Analysis – Dissecting society in four major fields: Economic-Political-Cultural-Environmental systems.

Able to pinpoint causes, effects and interrelationships of factors that constitute society.

Economic Political Cultural Environmental

Data referring to the factors of production (i.e., land, labor, and capital) and the production, distribution, and consumption of goods and services - employment - wages - prices - trade: import &

export - industrial &

agricultural situation

Data referring to decision-making processes, patterns of organizations and power groupings - policies and aims

of government - political affairs - organization - relationships with

foreign countries - pressure/power

groupings

Data referring to the way people relate to the social environment - educational

system - media - language - recreation - values - attitudes - behavioral pattern - beliefs

Data referring to environmental protection and degradation - resource

management - proper allocation

and access to public lands, forests, minerals, water,

- clean air - effects of climate

change - global warming

III. Newspaper Analysis – also uses the EPCE technique but newspaper accounts are used instead of

the participants’ experience

News items point out issues to people. Good newspapers give objective accounts of events in societies.

By analyzing the issues discussed in newspapers using the EPCE technique, participants can get a clearer picture of the present situation

ISSUE

Pillars of Support

Pillars of Support

IV. Conjectural Analysis – is an attempt to examine a society’s situation using an important moment in its recent history as reference point for discussion.

The participants will isolate the important events, surface relevant issues, pinpoint significant actors or forces which contributed to the occurrence of that moment

EVENTS ISSUES PEOPLE/FORCES INVOLVED

POSITIONS

Significant economic, political, cultural occurrence

- concerns - problems - conflicts

- group - individual - main

actors/actresses

TRENDS AND ANALYSIS - analysis - judgments - generalizations

TASKS - implications to role as students

E. CLOSING ACTIVITY Over-all Synthesis Closing Prayer

Lord, In the midst of our troubles and problems in life,

In the midst of our upcoming polls and potential changes in the leadership of our country,

We pray that all we may able to see your will,

and be able to respond to your call of being of service to others.

Grant us this grace to be open to receive the mandate that you have entrusted us,

To be strong to do what is right,

And be steadfast to follow you without second thoughts. Amen

Conference IV: Vision of Society and Political Engagementc Vision of Society and Social Development A. OBJECTIVE

At the end of the session the participants should be able to:

to synthesize their learning from previous sessions and

to provide insights into the process of change. B. WORKSHOP: My Community

Materials needed:

Metacards

Permanent Markers

Instructions: 1. Participants will be asked to reflect on two guide questions:

The community I want to live in, in terms of: relationship of people, kind/ quality of institutions, and economic relationship.

The community I want to avoid, in terms of: relationship of people, kind/ quality of institutions, and economic relationship.

2. Assign a particular color of metacard for each variable. Participants will write their respective answers on the appropriate metacard.

3. Participants will post their answers on the board. 4. During synthesis, the facilitator may ask some participants to share about their answer, which

may need further explanation. 5. The facilitator will also draw out what are the obvious exact opposites between values posted.

C. INPUT:

Christian Vision of a Just Society Excerpts from “Call to Justice” by Stoutzenberg

My brothers, what is good am I to profess faith without practicing it? Such faith has no power to save one, has it? If a brother or sister has nothing to wear and no food for the day, and you say to them “Good bye and good luck! Keep warm and well-fed” but do not meet their bodily needs, what good is that? So is it with the faith that does nothing in practice, it is thoroughly lifeless. (James 2:14-17)

Two brothers shared a farm. The younger brother was married and had seven children. The older brother was single. They worked hard on the land and that was good. So for many years the harvests were abundant, and each year the brothers split the wealth of the land evenly. Thanking God for their prosperity, they gathered the grain into their separate barns. After one harvest time, the older, single brother thought to himself: “It is not right that we should divide the grain evenly. My brother has many mouths to feed and he needs more. I have

only myself to look after. I can certainly get by with the less. So each night the single brother would take the grain from his barn and secretly transfer it to the married brother’s barn. That same night the married brother thought to himself: “It is not right to divide the grain evenly. I have many children who will look after me in my old age. My brother has only himself. Surely he will need to save more for the future. So each night the married brother would take grain from his barn and secretly transfer it to his older brother’s barn. So it happened, each night the brothers gave away their grain; yet each morning they found their supply mysteriously replenished. Neither brother told the other about the miracle. Then one night after a month or so, the brothers met each other halfway between the barns. They realized at once what had been happening. They embraced one another with laughter and tears. And on that spot they built a temple in which to worship God.

A Vision of a Just World The world fashioned by these two brothers is a beautiful one. In this world the words of love and sharing ring loudly and clearly. Each brother is genuinely concerned about the other’s welfare; each gladly shares the earth’s resources with the other. Both brothers work to tip the scales in favor of the one in need. Indeed, this world of the two brothers is a sacred place, a proper location for a holy temple in which to worship God.

The Four Elements of a Just World 1. Concern for Basic Needs Recent official church statements declare that people have a right to basic life goods: Food,

Clothing, Shelter, Health Care. Along with the right to attain these life goods are – Equal Opportunity and Employment. So as Christians we need to be concerned about whether or not such basic needs of people are being met.

The disturbing truth is that even though our present resources could provide for the basic needs of the people, the majority of the earth’s population cannot meet its basic needs. Therefore, the vision of a just world challenged us to move toward a fairer distribution of basic goods.

2. Concern for Personal Dignity This considers the psychological dimension of people’s basic needs as being on a par with their

physical needs. All people not only share basic needs, but also possess God-given worth and dignity. Thus people have a right to a sense of self-esteem and personal power. Therefore, working for a just world involves concern for personal dignity.

3. Concern for Solidarity Working for Justice means working with, not working for. Where an inequality of power exists, a

redistribution of power is called for. In the opening story each brother has the ability to give to the other; it is not the haves giving to the have-nots

4. Concern for Social Structures Almost all of us want to do what we can to create a just world. We are haunted by images of

starving children, by stories of older people wasting away in poor housing, and by the sight of homeless people crowding the busy sections of our cities. Yet, when we view the enormity of our problem alongside the limits of our abilities, we easily turn our backs and not get ourselves be involved. Our work for justice calls for a concern for the societal system as a whole.

Development I. Theories of Development

A. Modernization – development through growth (savings and investments) B. Dependency theory of underdevelopment – questioned assumed mutual benefits of

international trade and development asserted by developed countries (neo-colonialism) C. Global interdependence – universal approach to development D. Another Development

In order to determine whether a society is developing, one must go beyond criteria-based indices of per capita income (which, expressed in statistical form, are misleading) as well as those which concentrate on the study of gross income. The basic, elementary criterion is whether or not the society is a “being for itself” i.e. its political, economic, and cultural decision making power is located. (Paulo Freire)

E. Basic needs approach

have been useful in creating awareness of the fact that growth does not necessarily benefit the poor, but the question of how these needs can be met is still unresolved

a basic needs program that does not build on the self-reliance and self-help of government is in danger of degenerating into a global charity program

II. Recent Trends in Development Thinking A. the rural poor must be given access to land and water resources, agricultural inputs and

services…’ they must be permitted to participate in the design, implementation and evaluation of rural development programs

B. growth is necessary but not sufficient; it must be buttressed by equity and, above all, by people’s participation in designing, implementing and evaluating rural development programs and policies

C. it is becoming clearer that community self-help which contributes effectively to economic and social development can only prosper if accompanied by a profound transformation in the social and economic structures of the countries involved

D. there can be no fixed and final definition of development, merely suggestions of what development should imply in particular contexts. Development necessarily involves structural transformation which implies political, economic and social changes

III. Development from Below – People First A. Human (Personal) development

is a process by which an individual develops self-respect, and becomes more self-confident, self-reliant, cooperative and tolerant of others through becoming aware of his/her shortcomings as well as his/her potential for positive change. This takes place through working with others, acquiring new skills and knowledge, and active participation in the economic, social and political development of their community

B. Economic development

is a process by which people through their own individual or joint efforts boost production for direct consumption and to have a surplus to sell for cash

requires that people analyze problems, identify that causes, set priorities and acquire new knowledge

requires that they organize themselves in order to coordinate and mobilize the effective application of all the factors of production at their disposal

Social Development

refers to those investments and services carried out or provided by the community for mutual benefit of the people

A new term in the field, especially in the are work, careers or professions advocated and institutionalized/professionalized by individuals and agencies who directly work for those we consider the basic sectors of our society

An alternative framework in working for a genuine and holistic transformation of our society

Social development seeks to fill the gap and enable and assist the people, particularly the majority who are poor, to organize themselves, to work for social change-changing unjust social structures to make them more responsive to the poor and ensuring the equitable distribution of wealth and resources

It is also at the same time a paradigm/vision of a society that really hungers for change for the common good

It is an alternative framework in working for a genuine and holistic transformation of our Philippine society;

One of its basic and fundamental considerations is the PERSON I. The Goals of Social Development

To fight poverty and injustice and their causes to promote peace and development for the common good of all Filipinos;

To open up the economic opportunities/lifestreams to the poor sectors through strategic intervention in public policies and private initiatives;

To reconstruct the social infrastructure to benefit the basic sectors with a preferential advantage in the creation and sharing of the benefits of development

II. Principles of Social Development

that the Filipino, in his/her human dignity and human worth as a person, must be the ultimate objective of development;

that the economic prosperity must be founded on authentic, human and sustainable development within the framework of a coherent vision for common good;

that there is a social purpose for all power and wealth, and as stewards of these resources, we have the duty to use them for the good of society, that through this sharing of ourselves is the sure way to attain a true and lasting peace

that by working together in solidarity towards upliftment of the basic sectors and giving them a preferential advantage in the equitable sharing of the benefits of development, we will be building a new Filipino home and bring prosperity to all

The Election and the Political Spectrum A. OBJECTIVE

At the end of the session the participants should be able to:

to provide the context of the present electoral system and the issues and problems, therein. B. WORKSHOP: Kasinatian sa Eleksyon (Modes: Paint a Picture/ Word Association/ Role-playing)

Materials Needed:

Caselets i. The candidates during election campaign – various activities by the candidates to ensure

that they will get the votes of the people, their different strategies and plans to be seated in power

ii. The Church and election - the thoughts and stand of the Church and their various actions and campaigns to have a clean and orderly elections. This involves religious leaders, lay people and parish workers. Some of them are the candidates themselves

iii. The voters during the time of election – the voters’ thoughts and stands regarding our elections today which may support the candidates or groups like PPCRV or NAMFREL. They may come from the basic sectors (farmers, women, urban poor, youth, academe, civil society), from the different social classes (lower, middle, higher) who have different levels of consciousness and involvement.

iv. The rich and affluent or businessmen during election (local, national, foreign) – the kinds of involvement the businessmen and the candidates have during elections which spring from their goals and aims of securing their own interests

v. The situation of our election at present - the transparent and non-transparent activities in polling centers and precincts on election day (7am-3pm) and the different attitudes of voters and candidates

vi. Post-election scenario – how were election results organized? What are the reactions of the winning and losing candidates? What are their ways of serving and governing the people?

Instructions: 1. Participants will be grouped evenly, and each group will be given a particular election

caselet/scenario. 2. The groups will be given 5 minutes to prepare their picture. The presentation will run for 1

minute before the performers will be made to freeze to form the final picture. 3. The audience-participants will be made to guess what is the scenario or case that the presenting

group is portraying. (Facilitators may opt to give ‘prizes’ to those who guess first and correctly, for additional incentive)

4. Participants will also be instructed to observe each picture and note what they consider as “Sakto” (right) or “Sayop” (wrong) in the given case. Each participant may write one answer to both questions on the designated metacards.

5. The facilitator will prepare beforehand a 3-column matrix with the heading “Sakto,” “Taym pa,” and “Sayop” respectively Participants will post their answers under the corresponding column. (“Taym Pa” column will remain blank at this point.)

6. During the plenary, the facilitator may ask some participants to share about their answer, which may need further explanation.

7. The facilitator will then draw out the ‘gray areas’ or ‘tension areas’ that surface from their answers.

Our understanding of what is good or bad in our society reflects our personal or social values. They spring from what we have been taught and what we have imbibed in our culture, in our societal structures/ systems, and in our day-to-day dealings.

However, there are what we consider as ‘gray areas’ or ‘tension points’ where our values and principles are challenged. We need to give attention to these for deeper analysis and further discussion or debate. Our responses to these are critical, as it will lead to worsen our current situation or present the opportunity to improve or change our situation for the better.

8. Workshop synthesis

C. INPUT

Actors in Our Political Sphere The schema constructed below shows the broad spectrum of major political-economic ideologies drawn in a traditional “left” to “right” axis. The schema also tries to illustrate that these ideologies have emerged in history often in reaction to one another. Emerging out of traditional conservatism, with its emphasis on absolutist and paternalist rule by a sovereign who controlled both political and economic power, is the classical liberal ideology. Liberalism, in that sense, was a “freedom movement” calling for “individual liberty” in both the political and socio-economic spheres: liberal democracy with its emphasis on political pluralism and parliamentary competition, separation of powers and civil liberties; and liberal capitalism, with its stress on the right to private property and free enterprise, and the primacy of market forces over the state in the making of economic decisions. It therefore advocates a minimal role for the state in the economy. On the left side of the diagram are perspectives which give greater importance to the “social” than to the “individual’. It argued that liberalism fails precisely in its very objective of “freedom” as long as this “freedom” is confined to the political sphere. For socialists, there is no genuine liberty apart from social equity. Democracy is not fully realized if its basic principles and institutions are not extended to the socio-economic sphere. Freedom and democracy demand the social ownership and control of the major means of production. The schema also shows the historical division of the socialist movement into two main tendencies. One tendency identifies with the legacy of Lenin the Russian revolution of 1917. It sees the destruction or “smashing” of the “bourgeois state” as a necessary step in the establishment of socialism. It also views the formation of a “vanguard” party organized along “democratic centralist” lines as a requirement. “Democratic Socialism”, by contrast, rejects Leninism as inconsistent with the principles of socialism. It underlines the primacy of democracy in the construction and consolidation of socialism. It argues that the institutions and structures of political democracy are permanent achievements of humankind and therefore must not be destroyed. Socialism is to be characterized be democratic control both of political and economic decision making processes. Democratic socialists believe in political pluralism and workers’ socialism as pillars of the alternative society to be upheld.

Towards the center of the diagram is a perspective which crystallized sometime in the 1930’s-40’s, particularly in the immediate post-war period. This ideology is often associated with the ideas of the British economist John Maynard Keynes but it can also be seen as the product of historical and intellectual convergence of some aspect of liberalism and socialism-thus the term “social liberalism”. It is “liberal” to the extent that it upholds the institutions of private property and free enterprise, but at the same time, it questions as Keynes did, the efficacy of the free market in promoting efficiency, stability and equity in the macroeconomy. Such a combination of beliefs has given rise to the so-called welfare ideology and the welfare state. But welfarism also emerged out of the political practice of democratic socialist parties, particularly in Europe, - a result of both their achievements and failures. Their commitment to both democracy and socialism found expression in their participation in parliamentary politics – the so called “parliamentary road to socialism”. But in the majority of cases, “socialist victories” were limited to reforms which improved workers’ welfare within the essentiality unchanged system of capitalist social relations.” Recently, there has been a trend towards a strong insistence on free enterprise and the free market. This revival has sometimes been termed “neo-liberalism”. But the new liberalism is at the same time also a “new-conservatism” because while extolling the virtues of liberal capitalism, it increasingly rejects the values and institutions associated with liberal democracy. Political liberalism is seen as a hindrance to economic efficiency and growth. This “New Right” therefore combines economic liberalism and political authoritarianism. It argues that often the price of a “free economy” is a strong state”. The free operation of the market requires order. And conversely, the market itself has a way of ensuring order and thus is an institution of power and authority in society-an idea attractive to traditional conservatives. Economic theory and policy therefore cannot be abstracted from these larger ideological debates. For example, neo-classical economics with its conception of the economy as composed of atomistic consumers and producers maximizing their utility or profit needs to be understood in the light of the liberal ideology. Variants of Keynesian economics and Marxist political economy can likewise be located within a certain range in the spectrum of ideologies. For example, classical liberal ideology tends to equate individual good with the common good –“individual utility” with “social utility”. Social justice is advanced if there is equality of opportunity in the market. What the liberal and neo-liberal models overlook is that there are, to begin with, inequalities in the distribution of wealth and income which foreclose “equal opportunities” and “fair competition.” Economic theories and policies in the “social liberal” tradition believe that markets are basically flawed – that they often lead to inefficiency and inequity. Thus the state needs to intervene in the name of “social justice”., i.e to redistribute the fruits of production towards the poorer sector of society. The third general tradition in economics recognizes that economic inequalities are rooted in unequal production relations. Thus both those who adhere to Democratic Socialism and Marxism-Leninism believe that social justice can be achieved if there is a fundamental transformation in the social relations of production. Since the Philippines is considered as belonging to the so-called “Third World”, it may also be worthwhile to try to locate the main perspective on development in the political-economic schema used in this essay.

Under the liberal, neo-liberal and partly, social-liberal categories would fall the models which define the process of development as that of “capitalization” and the building of the necessary social and political infrastructure to facilitate modernization. Of course under this general perspective there is a strand which looks top the private sector as the main engine of growth. Another strand which typified early development economics and which reflects Keynesian influence recognizes the central role of the government in productive activity. In the late 1960s and early 1970s, a perspective emerged in development studies which may be classified under the “social liberal” or even “social democratic” heading. The so-called “growth with equity” model pointed that the historical record of development in the Third World showed that high rates of growth due to “capitalization” were often associated with deepening poverty and widening inequities. Therefore there was a need for an approach which stressed “distribution” together with “growth” or “capitalization” Finally, there are the development models which correspond to the left hand side of the schema. These approaches underline the importance of popular or social control of soci0-economic and political decision-making processes in the country. They call for the radical “transformation” of the prevailing socio-political system. Central to their analysis is the unequal relationship that presently exists between the developed “center” and the underdeveloped “periphery”. Social Justice, therefore, also demands national control of the development process.

Schema of Political – Economic Ideologies

‘The New Right’

Economic Liberalism

Political Authoritarianism

(Marxism – Leninism) Dictatorship of the Proletariat

State intervention Due to:

Primacy of Democracy

Inequality inefficiency Rejection of free markets acceptance of private property ‘welfare state’

‘the vanguard’

State Socialism Workers’ Democracy

Political Pluralism

SOCIALISM ‘the social’ No ‘freedom’ apart from social equality

LIBERALISM ‘the individual’ ‘freedom / liberty’

TRADITIONAL CONSERVATISM Absolutism/Paternalism ‘the sovereign

‘Social ‘Social Democracy’ / Liberalism’

Neo-Liberalism / Neo-Conservatism

Parliamentary institutions: Civil liberties Private property Free market

Communism Democratic Socialism

Democracy: political social-economic Social ownership of the means of production

Political (liberal democracy) Economic (liberal capitalism)

Political Forces in Spectrum

Level of Political Engagement

Marxist-Leninist Democratic Socialist/Social Democrat

Christian-Muslim Democrat/Liberal Democrat

Authoritarian Rightist/ Traditionalist

Electoral

BayanMuna Anakpawis Migrante, etc. Sanlakas (AMIN, Alab-K, etc)

Akbayan PDSP/Aksyon Sambayan (ARC, ABANSE,etc)

Lakas-CMD KAMPI LP NP NPC LDP PRP KBL CIBAC

Non-electoral

Bayan

SPP KPD

RPM/WRP RPM-M

PKP

Pandayan SDC KASAPI BISIG KME

Business groups (MBC,etc) Socio-civic groups (Rotary, etc) MNLF MILF

Armed

CPP NPA

RHB BHMP

YOU(ng) PGBI

Political Players and Their Electoral Engagement

Partisan Transpartisan Non-partisan

Selection towards endorsement

Selection criteria

Candidates profiling

Campaign/ Election/ Canvass Monitoring

Voters’ Education

Voters’ Registration

Traditional Parties (LAKAS, KAMPI, LP, NP, etc.) Party List (AKBAYAN, BAYAN MUNA, CIBAC, etc) Other Reformist Parties (Ang Kapatiran)

Change Politics Local efforts (Managsilingan Ta!, etc.) Bantay Pangako

Movement for Good Governance Moral Force Movement Kaya Natin

CENPEG LIBERTAS, TAN BantayEleksyon

CIMPEL

Media monitoring (CMFR)

First Time Voters TF 2010

Sectoral Party List Professionals Party List

(ABS, A TEACHER, KALAHI, etc.)

Parish Pastoral Council for Responsible Voting

National Movement for Free Elections

Legal Network for Truthful Elections

Media efforts (Boto Mo, Ipatrol Mo)

NASSA-Votecare Church groups (SLB, BIDAHAN)

Artists’ Revolution/ 365 Days to Change

Youth Vote Philippines

D. CLOSING ACTIVITY Open Forum Synthesis Closing Prayer

Conference V: Action Planning and Commitment Setting E. OBJECTIVE

At the end of the session the participants should be able to:

to plot concrete steps in responding to the present Philippine political situation (i.e. youth development program, political leadership campaign, etc.).

F. WORKSHOP: Planning Exercise

Materials Needed:

Permanent Markers

Manila Paper Instructions: 1. Participants will be grouped according to their organizations/ sectors/ affiliations. 2. The planning matrix will be provided for the group to accomplish. ”. But in the majority of cases,

“socialist victories” were limited to reforms which improved workers’ welfare within the essentiality

3. Considerations for planning a. Minimum commitment for re-echoing training/ session. b. Realistic and within the mandate of the organization/ group. c. Include long-term/ sustainability component d. Propose to stay together in a youth network in the process of being created/

established. 4. Groups will do a plenary presentation. Facilitators are encouraged to critique the plans to

refine/ strengthen it further. 5. Synthesis

G. REPORTING H. OVER-ALL SYNTHESIS I. COMMITMENT SETTING RITUAL

References: Political Education for Engaged Citizenship towards Genuine Democracy. PUGADLAWIN and SLB Kabataang Bayani Youth for HOPE. Episcopal Commission on Youth-CBCP Matinud-anon ug Tiunay nga Eleksyon Dalan sa Maayong Pangagamhanan Voters’ Ed. KKP-SIP,

Xavier University and CONVERSATION Network. Modules on Education for Citizenship. Melegrito, MLF for the SJSA

Prepared for:

Kristohanong Katilingban sa Pagpakabana – Social Involvement Office (KKP-SIO) Xavier Universit – Ateneo de Cagayan

Original Contributors:

Joan U. Jamisolamin Dennise S. Gonzales Faculty Program Officer NSTP Coordinator

Updated and Revised by:

Eduardo S. Tangonan, III Faculty Program Officer

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