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##################################################################National Service
Training ProgramIntroductionRepublic Act (R.A.) 9163 also known as National
Service Training Program (NSTP) Act of 2001Republic Act 9163 is an act establishing
the National Service Training Program (NSTP) for tertiary level students, amending
for the purpose Republic Act 7077 and Presidential Decree 1708 and for other
purposes.R.A. 9163 enacted on January 23, 2002- date of approval and signature of
President Gloria Macapagal-Arroyo.What is the guiding principle in establishing the
NSTP?Section 2 of R.A. 9163 affirmed that it is the prime duty of the government to
serve and protect its citizens. In turn, it shall be the responsibility of the
citizens to defend the security of the state and in fulfillment thereof, the
government may require each citizen to render personal, military or civil service.
What are the goals of the State from among the youth in nation building?In
recognizing the vital role of the youth in nation building, the state shall promote
their civic-consciousness and develop their physical, moral, spiritual,
intellectual and social well-being. It shall inculcate in the youth patriotism and
advance their involvement in public and civic affairs. What should the state do to
pursue the afore cited goals?The youth shall be motivated, trained, organized and
mobilized in military training, literacy, civic welfare and other similar endeavors
in the service of the nation. What is the National Service Training Program (NSTP)
all about?It is a program aimed at enhancing civic consciousness and defense
preparedness in the youth by developing the ethic of service and patriotism while
undergoing training in any of its three (3) program components. What are the three
(3) program components of NSTP?1. Reserve Officers Training Corps (ROTC) is a
program institutionalized under section 38 and 39 of RA 7077 designed to provide
military training to tertiary-level students in order to motivate, train, organize
and mobilize them for defense preparedness. 2. Literacy Training Service (LTS) is
a program designed to train students to become teachers of literacy and numeric
skills to school children, out-of school youth and other segments of society in
need of their services. 3. Civic Welfare Training Services (CWTS) refer to the
programs or activities contributory to the general and betterment of life for the
members of the community or the enhancement of its facilities, especially those
devoted to improving health, education, environment, entrepreneurship, safety,
recreation and morals of the citizenry. Are there any institutions not covered by
the NSTP?Philippine Military Academy (PMA), Philippine Merchant Marine Academy
( PMMA), National Defense College of the Philippines ( NDCP), Philippine Public
Safety College (PPSC) and other schools similar stature, in view of the character
of their institutions, shall not be covered by the NSTP. National Service Training
Program: Introduction. . . Source: Social Action Office, DLS-College of St.
Benilde. NSTP Civic Welfare Training Service HandoutModule 1: Values Clarification
I. DescriptionThis module aims to relate the personal values of the students to the
ideas and principles that he/she needs to understand in order to have a clear
picture of the rationale and the significance of the CWS program. II. Rationale
The Civic Welfare Service program, as an outreach activity of the DLS-College
of St. Benilde, aims to respond to the mission-vision of the institution which
hopes to bring about socially responsible students. The program hopes to contribute
to the general welfare and betterment of the life for the members of the community
or enhancement of its facilities, especially those devoted to improving community
organization, education, health, spirituality, sports/recreation and the morale of
the citizenry.
III. Benildean Core Values Value is something freely chosen from
alternatives and is acted upon. Value is that which one acts to gain or keep as a

quality or principle that is intrinsically valuable or desirable.

Values
Clarification is a process by which a person can discover values or principles
through ones behavior, feelings, ideas and important choices one has made.It is
during the early adult stage that an individual can really clarify what decision in
his/her life had a major influence on ones personality. Thus, this process can
help one understand his/her character and the choices that a person will make in
the future.A person is continually developing his/her values: values can never be
static but must be continually re-chosen as a person matures. As a person grows,
he/she is continually choosing values and fashioning his/her hierarchy of values.
Looking at the problems being faced by every Filipino at this point, one can
surmise that oppression, violence, greed, exploitation, environmental degradation
and corruption are by-products of a decrepit and twisted value system. As
Filipinos, we should realize that if we want to see a better Philippines, we should
break this culture of corruption and oppression. For any positive social, economic
and political change to begin, every Filipino should take the time to evaluate
his/her personal value system and practice the right values that promotes justice,
truth, honesty and fairness. Now is not time to blame those who came before us, but
now is certainly the time to let the tides of positive change transform this nation
and uphold what most of us consider as undoubtedly true, good, lasting and supports
life.
Our Trade tools:Benildean Core Values -Creative Christian Buildersdeeply
rooted in faith ever conscious of Gods presence steeped in Christian values,
ethics and morals; appreciative of individual uniqueness that of ones own and
that of ones neighbor;socially responsible aware of ones actions and committed
to the recognition and development of ones own and the other persons
responsibilities and duties;professionally competent - effective in thought and
expression, decisive and independent-minded;Filipino in ideals is able to exhibit
a strong sense of nationhood; pro-life, pro-people, pro-Philippines; Nationalistic
in ideas and perspectivecreative and innovative leader IV. St. La Salles
Philosophy In the words of St. La Salle, the poor have the right to education and
a better life: You are under the obligation to instruct the poor. You should
therefore have a great tenderness towards them and supply their spiritual wants to
the best of your ability, looking upon these children as members of Jesus Christ
and as His much loved ones. The faith which animates you should lead you to respect
Jesus Christ in their person and should make you prefer them to the rich ones of
earth since they are the living images of Jesus Christ our Divine Master.Source:
Social Action Office, DLS-College of St. Benilde. NSTP Civic Welfare Training
Service HandoutModule 2: Lasallian Spirituality: Seeing with the eyes of faithI.
Description There are many charisms of Lasallian formation. In this module we shall
discover more about an important Lasallian charism in the context of leadership.
Each has his/her own role to play in leading everyone to the right path.
Thus, it is vital to draw a common ground regarding the concept of leadership with
the use of tenets influenced by the Lasallian concepts of Faith and Zeal.II.
Input John Baptist de La SalleBorn - April 30, 1651 in Rheims, northern France, it
was the golden age of King Louis XIV. Rheims is a city which is famous for its
wines, cloths, and cathedral. Enjoyed watching the parades in honor of St. Remi.His
father- a judgeOrdained priest April 9, 1678Died- April 7, 1719BeatifiedFebruary 19, 1888Canonized May 24, 1900Proclaimed Patron of Christian Teachers
May 15, 1950 #Source: (I, John Baptist de La Salle and
http://www.lasalle.org/English/Heritage/History/hehijbdls2.htmlMain Tenets in
Lasallian SpiritualitySeeing with the eyes of faith trusting in the Divine
Providence. To see that the totality of creation with Christ at its center, is
ordered to God and destined through Gods love for the happiness and salvation of
humankind.Doing all things in the eyes of God it is to look upon God as the prime
mover and motive force of our actions, and to act only by the guidance of His
divine spirit.Attribute everything to God Accepting the result of ones action
with humility and joy. An attitude of profound trust in Gods saving power and
compassionate fidelity to human beings in the midst of trials and difficulties.
Practical lessons we can learn from St. La Salles leadership styleBelieving in
what others can do
(Confidence)Developing human potential

(Competence)Humility in accepting greater tasks

(Christian)Dedication to
(Commitment)Resolving conflicts through peaceful means
(Christian)Honest in his dealings
(Competence)To
analyze things objectively
(Competence)Listening what others have to
say
(Compassion)Taking time to evaluate the task at hand
(Competence)
Treat everyone with justice and fairness
(Compassion)The expression
LASALLIAN SPIRITUALITY refers principally to the vision and way of life generated
by St. John Baptist de La Salle and the early Brothers as they struggled to discern
Gods will within the context of their societys needs. (ANIMO LASALLE 2011)
Elements of a SpiritualityJohn Baptist de La Salles God is a personal God, a God
who graciously invites us to an ever-deepening love relationship in order to bring
about our salvation. This God does not force anyone to act, but invites us to move
from one commitment to anotherWhile St. La Salle taught that prayer and daily
reflection on the Scriptures are important paths to a deeper union with God,
Lasallian spirituality is founded on the conviction that it is in the encounter
between teacher and student, in and outside of the classroom, that Jesus comes
alive in our hearts To Teach competently and devotedly helps us grow in our
relationship with our students and with God, just as praying helps us deepen our
relationship with God and with our students.FAITHattentiveness and openness to the
will of God at all times; seeing God alive in every person, in every event, and in
every situation; and recognizing that these are Gods ways of calling us in our
day-to-day experiences;ZEALAn active commitment to serve the human and spiritual
needs of the young, especially the poor, as a natural expression of our faith;
giving the best that one is capable of for the sake of the children and enabling
them to become the best that they can be for the sake of God and the work of Gods
reignSOLIDARITY WITH THE POOR a Gospel-based, preferential concern for the poor and
the marginalized; a spirit of compassion that brings with it an active commitment
to ease the plight of all those who are deprived of opportunities to live fully
human livesJohn Baptist de La Salles God is a personal God, a God who graciously
invites us to an ever-deepening love relationship in order to bring about our
salvation. This God does not force anyone to act, but invites us to move from one
commitment to anotherDe La Salle identified the spirit of faith and zeal as the
spirit characteristic of members of the Insitute. In the Founders thinking, faith
and zeal cannot be dissociated: Faith in God is expressed in the active zeal for
the salvation of everyone, especially the poor. Faith without work will be a
disembodied faith.This spirit is so important that without it one can be considered
a dead member of the society.FAITH and ZEAL are as inseparable as THEORY and PRAXIS
for Lasallian spirituality to thrive in a COMMUNITYLasallian ContextFaith a
Lasallian has a mindset of God.Sees with the eyes of faithDoes all things in view
of GodAttributes all things to God Zeal: Faith in action Lasallians give their
best in whatever they dosingularity of purposeself-donationimaginative/inventive
Lasallian Spirituality##Faith in Action
Lead
Initiate ChangeChristian,
Confident, Committed, Competent, and CompassionateModule 2: Lasallian Spirituality:
Seeing with the eyes of faith . . .Source: Social Action Office, DLS-College of
St. Benilde. NSTP Civic Welfare Training Service HandoutModule 3: Preferential
Option for the Poor (A Lasallian Tradition)I. Description This module seeks to put
into context the social teachings of the Church within the framework of Lasallian
education/ministry. The Church understands that Christ identifies with the poor and
the underprivileged. Now the Church, looks at this truth with a new sense of
urgency. In reading the signs of times Christians see Gods face in the faces of
suffering and wounded people. As a result, fidelity to Christ requires
identification with an option for the poor. The module aims to review the
actual situation of poverty and oppression in the Philippines, and providing an
opportunity to evaluate the direction and concerns of the institution and align
them with the true charism of Lasallian institutions. II. InputA. Historical
PerspectiveFor a long period of time, the church tried to ignore the plea of those
who were oppressed and were suffering from injustices in society. The church simply
ignored poverty for her mission does not include the concerns of the temporal
serve

world. Her mission is to save souls and that which concerns the afterlife. The
church chose to turn her back from the poor, the destitute and the powerless. But a
dramatic change happened in 1891 when Pope Leo XIII wrote his famous encyclical
entitled Rerum Novarum, an encyclical (Papal teaching) that discusses the labor
problems and examines the situations of poor people and workers at the turn of the
20th century,Following the social thought of Rerum Novarum, and other social
encyclicals that ensued, modern day Christians have realized that they play a
significant role in society. The social doctrines of the Church are the
applications of the evangelical message of the Gospel on social realities,
manifesting to all men Gods plan. The social teachings of the Church came about
due to the desire of Popes to solve the problems of the poor. Through the
encyclicals, the church presents her dual mission, one directed towards spiritual
salvation and the other towards social liberation.B. Significant Points in Churchs
Social Teaching Dignity of the Human personBelief in the inherent dignity of the
human person is the foundation of all Catholic social teaching. Human life is
sacred, and the dignity of the human person is the starting point for a moral
vision for society. This principle is grounded in the idea that the person is made
in the image of God. The person is the clearest reflection of God among us. Common
Good and CommunityThe human person is both sacred and social. We realize our
dignity and rights in relation to others, within a community. Human beings grow and
achieve fulfillment in a community. Human dignity can only be realized and
protected in the context of relationships with the wider society. Option for the
PoorThe moral test of a society is how it treats its most vulnerable members. The
poor have the most urgent moral claim on the conscience of the nation. We are
called to look at the decision making process on public policy which directly
affect the poor. The option for the poor is not adversarial slogan that pits one
group or class against another. Rather it states that the deprivation and
powerlessness of the poor further erodes the capacity of the whole community into
achieving its full potential.C. Lasallian PerspectiveSt. John Baptist de la Salle
believed that Gods saving grace embraces all people, in effect no one should be
excluded from the benefits of Christian education. In praxis, this points to a
preferential option for the oppressed, the exploited, and the marginalized, those
whom St. John Baptist De La Salle (SJBDLS) understood as those who needed God
compassion and love the most. Today, we stand by this commitment by making service
to the poor an effective priority in all our educational projects. The plight of
the youth at risk is the spur that drives us to greater zeal and creativity in our
educational apostolate. Following the Founder, service to the poor must enable
persons to take hold of their lives and work towards their liberation. (Animo La
Salle 2011. Philippine Lasallian Family: 2000 p. 20)By the poor we mean all those
classes of people who are the victims of injustice in whatever form-the exploited,
the marginalized, the oppressed. The poor are not poor because they want to be
poor. They are poor because they are made poor and they are poor because they are
kept poor. In the first category are the marginalized and exploited poor, all those
who are forced to live outside the economic system or are excluded from
participation in it. These include abandoned children, unemployed, migrant workers,
tenant farmers, immigrants. A second category includes the victims of
discriminatory laws and customs aboriginal people, women.There is the danger all
too prevalent among us of giving up all hope of changing the situation. It is true
that individually and alone, there is not much one person can do in any area of
life; but the truth is that we are never intended to live alone. Solidarity is the
reality of human existence and its first hope for survival. We are tightly bound
together across this small village home which no one of us owns, all of us receive
co-equally, each calls home, and all must share. (# HYPERLINK
"http://www.stauros.org/notebooks/v11n3a01"
##http://www.stauros.org/notebooks/v11n3a01#)Education is about liberation. Real
and perceived care liberates. Learnings must be at the service of liberation; that
is about building character, teaching young people to care and equipping them with
skills needed to embody that care effectively in a violent and divided world. The
founder also believed that service to the poor, which must be directly and promptly

extended, is the essence of Christianity. By doing so, we help the poor liberate
themselves from sin and enable them to achieve their full potentials as human
beings. Sauvage and Campos elaborated on this central teaching of SJBDLS: it is
in the poor person himself, in his wretchedness, in his marks of suffering, that we
must perceive the face of Jesus Christ. In order to be united with Christ in him we
must first encounter the poor man himself and accept him as he is. However, at the
same time that this poverty constitutes a revelation of Christ, it also embodies
a hope: the poor man is called to become the child of God which he is perhaps not
even conscious of being. And the Brother is sent to him in order to help him
achieve gradually the sonship that is his by assisting him to free himself from the
grip of sin and from the enslavements which prevent his growing in accordance with
the nature of his divine vocation. (St. JBDLS and Education Today, edited by Dr.
Emerita S. Quito, 1992)
D. Poverty . . .One of five households live below
the food poverty threshold.15 out 100 infants are born underweight.5 million
families live in abject poverty. 60% of Filipino children drop out of school upon
reaching the second grade due to poor brain development. Infant mortality is at 57
per 1,000 live births.33% of Filipino children below six are underweight.Some 2.82
million youth aged 15 to 24 are out of school.Some 12 million do not have access to
safe drinking water.18 million do not have sanitary toilets.Around 30 million are
threatened with cholera[Source: Bringing Glad Tidings to the Poor, (Frank Padilla
2000)] Source: Social Action Office, DLS-College of St. Benilde. NSTP Civic Welfare
Training Service HandoutModule 4: An Authentic Human PersonAuthentic Christian
Humanism I. Description
Every person has his/her own preconceived notion when
asked. What does it mean to be human? Differences in opinion are even wider
depending on the maturity of the individual. Ideas, needs, desires and wants differ
from one person to another, depending on his/her experience, which is often
affected by the values being held by the person.However, in working with the
community, it is vital for everyone to have a common understanding of the important
concepts or principles related to the question of what does it really mean to be
called human.In this module we shall try to discover various facets about humanity
and try to form a synthesis through a framework that can be acceptable to all. The
module would aim to present a concept of the Human person that would use as a
springboard five basic relationships that a person ordinarily relates with in order
to have a sense of completeness.II. Input According to Authentic Christian
Humanism a person is looked at first and foremost as someone that ought to be
respected. Humanistic philosophy focuses on the actualization of human potentials,
enhancement of human experiences as they would contribute to personal happiness,
social justice, democracy and a peaceful world. A person primarily has 5 essential
relations:A. In relation to HIMSELFMan has intellect and freewillEveryone is
endowed with natural capacities and abilities. Primary among them is the ability to
reason and to decide freely. The person has the ability to grasp, recognize, and
appreciate truth and goodness, and the ability to choose among options: to work for
or disregard truth and goodness.
And because of intellect and freewill, everyone
has the unalienable right to freedom of expression, to information, to education,
to assembly, to worship and to collective action. Therefore, the person has the
right to seek truth and act in freedom. With freedom comes responsibility the
duty to respect the rights of fellow humans, and to be accountable for his/her
actions. While one enjoys freedom, one does not have the right to hamper or curtail
the freedom of others. Rather, one should promote the welfare of everyone as he/she
knows for his/her own happiness.Man has dignity Man is bestowed with dignity. It is
not something which can be given or taken away at will. It cannot be destroyed even
if the recognition is being denied.The person by virtue of his/her dignity is an
end and should not be treated as a means or a tool. This dignity demands absolute
respect; therefore it does not allow the manipulation or use of persons.Man is
created in the image and likeness of GodThis underlines the freedom and dignity of
the human person. In each person, there is a God-likeness for a biblical truth
describes mans life coming from the breath of God. (Gen. 2:7) The person,
therefore, is a co-creator, co-worker and co-savior of God. Creation and salvation
is an on-going process; and we are all a part of it. We are all called to engage

ourselves in the stewardship of Gods creation. In the process, we affirm that the
self is not alienated from the creation process, for it is being created
continuously.Man is UniqueNo two persons are ever the same. Even twins would have
major differences in personalities. We are genuinely created so that even with past
and future generations, no one can duplicate whatever actions we have in this
world. Because of this uniqueness, we can never put any person in a box and have it
labeled or stereotyped. This uniqueness should always be kept in mind and should be
respected. The emphasis of collectivity should not be made at the expense of the
uniqueness and the dignity of each person. B. In relation to fellow HUMANSMan is a
social beingGod did not create the person as a solitary being, but wishes him/her
to be a social being. Every individual is oriented towards other people and needs
her company. No one came to this world alone; our being here is made possible
through others.The person fulfills the self with and through others. Through and
with help of others, a persons limitations are filled up and his/her potentials
are enriched. Thus, it is imperative that people cooperate with each other in order
to improve the quality of their lives in society.Man is of equal value to other
personsAdmittedly, natural inequality exists among people, but God has gifted all
men with equal dignity. We are all equal in basis rights and basic needs on a
person-to-person and on a nation-to-nation level. This equality is not synonymous
to uniformity, but equality in the midst of uniqueness. Thus all persons are to be
treated as equals; regardless of status, culture, education, economics and gender.
C. In relation to SOCIETY
One cannot deny that we owe a lot of what we have
in life through the everyday activities of people within the social structure. We
benefit largely from the system that allows us to buy and sell our goods, produce
and services, to enjoy the luxuries of life, to learn new lessons, to earn a
living, to travel on paved streets, to communicate with friends from afar, to move
about in a peaceful environment. Man is an intervenorPersons create social
structures to respond to similar needs and for the welfare of all. The person
affects structures and structures affect the person. Failure to analyze and
criticize existing structures means agreeing with or sanctioning them. Since,
people put up the structures the people have the capacity to maintain, stabilize
and strengthen just structures. On the other hand, people also have the capacity to
change and create anew, if the structures were unjust. But this can only be
achieved through persons active participation in the process of change.Module 4:
An Authentic Human Person:Authentic Christian Humanism . . . D. In relation to
the MATERIAL WORLD
The person needs the resources of the material world for
his/her personal and social fulfillment. This is the manifestation of the bodily
dimension of the person.
The things of this world are for all people to use,
not adored, nor amassed. We are caretakers of this world not owners of it.
Ownership is only a secondary right to use.
All the earths resources must
benefit all, now and for the succeeding generations. As caretakers, we are
responsible for the preservation and development of the earth. When the earth is
abused, life itself is put in danger. No one has the right to destroy the earth. No
one has the right to manufacture anything that could destroy it. E. In relation to
GOD
The person needs to relate to a greater being. The materiality and
temporality is transcended because of the touch of the divine in each person. The
person has but one final goal: GOD. He/she is called to know, love and serve God,
and to constantly choose that which would lead him/her to God.
The person
constantly and continually tends and goes back to God. This dependency is not
opposed to human freedom; for human freedom takes its meaning and consistency in
the persons relationship with God. It is in doing Gods will that the person truly
fulfills his/her freedom. Module 4: An Authentic Human Person:Authentic Christian
Humanism . . Source: Social Action Office, DLS-College of St. Benilde. NSTP Civic
Welfare Training Service HandoutModule 6: Social Analysis and Good GovernanceSocial
AnalysisI. IntroductionThe Philippines is currently experiencing a downturn in its
economy. The rapid increase in the prices of oil has created a relative impact in
the prices of basic commodities. As the currency continue to fluctuate, the
Filipino peoples cost of living remarkably increased with the decrease of the
pesos purchasing power. Globalization has come to invade every nation, prepared or

not, in which the world is integrated as one market.

Amidst the economic
crisis, the pillars of the government have been continuously questioned in the
basis of its integrity. The executive branch has been notably linked to big time
anomalies. The legislative has been divided in dealing with the national concerns
and seemed to be protecting self-interest and party affiliations. Our courts of
justice have not been that convincing in carrying out trials effectively given the
backlog in unresolved cases.
The issue of the separation of the government and
the church has again entered into the picture. While the government has been
proposing bills on same sex marriage and divorce, the church has been resistant
concerning the morality
of the issues. II. InputThe concept of a person presented us the different
relationships that everybody has in his personal life. In relation to self, we
believe that every person has a dignity that requires unconditional respect
whatever is his/her status in the society, regardless of race and religion. Thus,
we are of equal value with others. In relation to a larger society, we intervene
with what is happening, we create structures that will hasten our lives. In
relation to the material world, we were given the right to explore the resources
and the right to ownership according to our labor, but we are above these material
things. In relation with the Supreme Being, we are all children of God as we were
all created in His own image and likeness. Through this analysis, we could pose a
question whether what happens now increases or decreases the dignity of a Filipino
individual. Social Analysis is not really a sufficient tool of understanding the
complex problem of a society. Rather, it is a process of putting things into
perspectives so that in the long run, in a persons experiential learning, one
could relate each issue to another.
Analysis - is an interpretation of an
observation.Its a process of breaking up a whole system into parts to find their
nature.Social Analysis can be defined an effort to obtain a more complex picture of
a social situation by exploring its historical and structural relationships. a tool
to help us a grasp the reality is a systematic study of economic, social,
political, cultural, and religious situation of any given milieu
( location/environment). Approaches in Social Analysis1. Historical analyzing
past events
- is a study of the changes of a
social system through time.
2. Conjunctural Analysis is an attempt
to examine a societys situation using an important moment in its recent history as
a reference point for discussion. 3. Class understanding and looking into the
different social structures or classifications; ex. rich-average-poor 4. Gender
examining the status of men and women in society5. Environment understanding the
condition of our resources/ surroundings General Recommendation1. GrowthThe
Philippine economy has to grow in order for it to develop. Without growth, there is
nothing to be distributed among the people. Without increasing the productive
capability of the country, our economy will stagnate. Thus, growth is a necessary
(but not sufficient) condition for genuine development.2. EfficiencyThe economy
must be able to utilize resources with very minimal waste. We must be able to tap
all our creative potentials such that we are able to use the most appropriate
technologies in our industries. Fair competition enhances the efficiency of firms
in the market. Monopolies and cartels are the most inefficient forms of industrial
organizations.3. SustainabilityWe have limited resources and their proper use must
be guided by the principles of sustainable development. This has great consequences
with regard to the exploitation of our natural resources and the protection of our
environment. Genuine development must be sustainable, it must improve the quality
of life of the people without destroying the environments natural productive
capacity.4. EquityGrowth, efficiency and sustainability are useless without the
equity component. Without equity, any form of human resource development is
meaningless. Without equity, the domestic market will not expand markedly. Without
equity, there will never be economic and political stability.#Module 6: Social
Analysis. . . Source: Social Action Office, DLS-College of St. Benilde. NSTP Civic
Welfare Training Service HandoutGood Citizenship for Good GovernanceI. Introduction
A countrys success as lies heavily dependent on the efficiency of its leaders, but
the efficiency of the leaders depends just as much on their followers disposition

to be governed. The governments policies, no matter how spotless and impeccable

these may be, are useless without the cooperation of its citizens. Cooperation of
citizens does not only entail submission. More than that, cooperation warrants the
citizens active participation in the conceptualization, formulation, and execution
of methods that are supposed to alleviate the nations current status.However,
being good citizens does not end with abiding with the governments laws and
policies. It also entails being vigilant and critical, and, most of all, becoming
good examples to the next generation. Once a stable foundation of values has been
set, there will be a greater chance of having a population that will meet the
ultimate need of a nation striving for success a sustainable approach of getting
to where we want to go. II. Input 1. The value of UNITYUnity is about sharing a
common vision and working towards the same dream of social justice, prosperity, and
happiness.A sense of unity will lead our people to feel each others needs and
deepest sentiments and will lead them to share in the fruits of each others
progress.In the fight against poverty, graft and corruption, injustice, decadent
values, and violence, unity is the key through which we can triumph over all these.
There is indeed strength in numbers. If we are together to really work sincerely
towards making ourselves good citizens, how can such evil elements thrive in our
society? But this fight is won by the collective effort and resolve of our people.
We should not allow one of our members to fail or falter because we view the
failure or success of one of our countrymen as that of our own. Solidarity in the
service of humanity as opposed to crab mentality. 2. The value of EQUALITYAll men
are created equal, gifted with reason and freewillEvery person should be given
equal opportunity to develop himself, be a better person, and pursue happiness in
his lifetime.No man is over and above the law. Justice should be blind when it
meets out justice.The value of equality should move every citizen to look after and
take care for the less fortunate and the oppressed.As we come from the same Maker,
we share in the same destiny to live happily, in dignity, in peace and harmony.
Respect for equality means respect for others in the same light that we want them
to respect us.3. The value of RESPECT FOR LAW AND GOVERNMENTImplication of the
following social issues: 1. basic obedience of traffic rules and regulations, 2.
water and electricity pilferages in household, 3. tax evasion, 4. vote buying and
other acts of electoral fraud.The law is not meant to curtail freedom; it is meant
to ensure that every citizen acts responsibly while exercising freedom.The law
provides equality; it protects the weak and makes sure that those who are strong do
not abuse their strength in expense of those who are not.The nature of laws is to
provide sanctions for the irresponsible practice of freedom.The law does not
warrant slavery but order.We should not fear the law; we should love the benefit it
has on us and on our loved ones.Our own respect for the law and government should
stem from the ultimate law of the heart: that of mutual respect, charity and love
for others. Respect from the law means respect for each other. III. SynthesisHow
the young generation acts and thinks today shows us a clear picture of how the
nation will move in the future. What the young people learn now will be what they
will live when they grow up. Being a citizen starts from the moment we were born.
Our duties as citizens multiply as we grow older; consequently, our benefits as
citizens progress in the same way provided that we have lived up to our end of the
bargain. The government cannot do it alone. No act will ever be small enough not to
affect us in the future so let us make each move count.
#Reference:Modules on
Good Citizenship Values. The Institution Building Team. EDSA People Power
Commission. 2004Module 6: Social Analysis and Good Governance. . . Source: Social
Action Office, DLS-College of St. Benilde. NSTP Civic Welfare Training Service
HandoutModule 7: Process of Change and Active Non-ViolenceProcess of ChangeI.
IntroductionThe society exhibits varied human conditions. It provides us with a
laboratory of experiences, values and resources that ascertain our kind of life.
Such state of life is accepted, rejected or modified. Thus, the men and women have
the capacity to either change or keep their prevailing state of life. The students
as a sector are gifted with opportunities, values and resources, which can be
utilized to change the present condition. Should it aspire for a better society,
the student sector is capable of initiating positive change.
For decades,

several means have been tried to effect social reforms. People tried to explain the
dynamics of change. They continue to search for formula in making a better society.
Here, the module offers four approaches to change. These approaches are based on
experiences and on the relative analysis of social conditions.II. Input:Welfare
ApproachProject Development/ Modernization ApproachParticipatory/ Liberationist
ApproachSustainable Development (Note: These approaches are explained and expounded
in the next page- APPROACHES TO SOCIAL CHANGE)
III. Synthesis Christian love of
neighbor and justice cannot be separated. Love implies absolute demand for justice;
recognition of the dignity and rights of ones neighbors. Justice attains its
fullness of love.We are a social creation that developed through our relations with
others. Thus, advancement of ourselves is linked with the advancement of society.
Our past high and low moments in life affect our present and future choices. We
need to be conscious of the way we make decisions in
life for they would certainly affect others. Source: Social Action Office, DLSCollege of St. Benilde. NSTP Civic Welfare Training Service HandoutActive NonViolenceActive Non-ViolenceViolence as defined is a force that is injurious to the
quality of human life in its various manifestations. It diminishes, violates and
destroys human life. One can distinguish personal, structural and psychological
violence. A societal framework founded on violence could never lead to a
sustainable life.Nonviolent social empowerment is about people regaining their own
power to creativity shape their lives to influence the course of events around them
against oppression and exclusion, for democratic participation, peace and human
rights.Nonviolent power is not about domination: it is the power to be and to do.
Three different responses to ViolenceMany governments resort to repression and
violence to stay in power. When this happens, the people may choose among three
different reactions.PassivityCounter violenceANV ( Alay-Dangal )Among the three,
Alay-Dangal breaks the spiral of violence.Definition of Alay-DangalA system of
personal, social and international change aimed at liberating the oppressed and the
oppressor through persuasion, moral pressure, and manifold forms of non-violent
resistance. It refuses use of counter violence and builds upon the conviction that
the willingness to accept oneself the consequences of non-violent action is both
liberating and effective and mobilizes local, national and international
solidarity.
Bases of Alay-DangalHumanistic BasisAbsolute respect for the dignity
of the individual.Unconditional regard for life. The right to life is the most
basic of all rights, because all other lose meaning without life. Therefore, to
destroy life of another, which is not ours anyway, is to destroy that other
totally. Has a conscience that enables him to distinguish right from wrong.
Christian BasisThe person is created according to the image and likeness of God.
He/She is also called to live a life of grace and to build His Kingdom through
Christ. (Gen. 1:26-31, Eph. 1:3-10)Christ is the Truth, the Way, and the Life.
Church TeachingsGaudium Et Spes (Pastoral constitution of the Church in the Modern
World): supports non-violence and conscientious objections.Populorium Progressio
(The Development of People): With situations of injustice, recourse to violence is
a grave temptation. Present situation must be fought against and overcome. Caution
against revolutions; greater misery may result.Evangelii Nuntiandi (Evangelization
in Modern World): The Church cannot accept violence.Political Basis Political
power is the capacity to control the behavior of others, directly or indirectly1.
Nature of PowerMonolith Theory of PowerPower as self-perpetrating, durable, not
quickly controlled or destroyed. It comes solely from the government. People depend
on the goodwill, decisions and support of their government. Thus, they have no
choice but to stay.Pluralist Theory of PowerPower as fragile. The government
depends upon the goodwill, decisions and support of the people. If the people
withhold their support from the government, it loses power.
2. Source of
PowerAuthority the right to command and direct, to be heard or obeyed by others;
voluntarily accepted by the people, and therefore existing without the imposition
of sanctions.
Human Resources number of people/groups that obey and assist the
ruler.Skills and Knowledge the talents and abilities of those who obey and how
these talents and abilities respond to the rulers needs. Psychological/Ideological
Factors attitudes towards submission/obedienceMaterial Resources the degree to

which the ruler controls property, natural resources, financial resources, the
economic system, etc.Sanctions the type and extent of sanctions at his disposal,
both for use against his own subjects and in conflicts with other rulers.
Principles of Alay-DangalThe aim must be objectively just.It should be a means
consistent with its end. Persons should not be used as mere means to an end. It
emphasizes process or gradual transformation; henceforth, it calls for a coherent
perseverant and continuing commitment until the end is obtained. Therefore, there
is a need for a strategy of action. It evolves creative ways of resolving conflict
It is collective, for its power and effectivity lie in unitySome GuidelinesAlayDangal is a way of life that demands a continuing commitment.It shares from the
person and grows towards united action.It adheres to democratic processes.It never
condones killing, harming, and using people.It underscores united action.It is
relentless in its struggle to work for the rightful end. Source: Social Action
Office, DLS-College of St. Benilde. NSTP Civic Welfare Training Service Handout
Module 8: Sustainable DevelopmentI. Introduction:Socio-economic and political
growth is always a dream of any society. But this growth sometimes comes across of
compromising our environment. Thats why the concept of sustainable development
emerged. #A commitment to meet the needs of present and future generations has
various implications. Meeting the needs of the present means satisfying:1)
Economic needsincluding access to an adequate livelihood or productive assets;
also economic security when unemployed, ill, disabled or otherwise unable to secure
a livelihood.2) Social, cultural, and health needsincluding a shelter which is
healthy, safe, affordable, and secure, within a neighborhood with provision for
piped water, drainage, transport, health care, education, child development, and
protection from environmental hazards. Services must meet the specific needs of
children and of adults responsible for children (mostly women). Achieving this
implies a more equitable distribution of income between nations and, in most cases,
within nations.3) Political needsincluding freedom to participate in national and
local politics and in decisions regarding the management and development of ones
home and neighbourhood, within a broader framework that ensures respect for civil
and political rights and the implementation of environmental legislation.Meeting
such needs without undermining the ability of future generations to meet their own
needs means:1) Minimizing use or waste of non-renewable resourcesincluding
minimizing the consumption of fossil fuels and substituting with renewable sources
where feasible. Also, minimizing the waste of scarce mineral resources (by reducing
use, reusing, recycling, and reclaiming). 2) Sustainable use of renewable
resourcesincluding using freshwater, soils, and forests in ways that ensure a
natural rate of recharge.3) Keeping within the absorptive capacity of local and
global sinks for wastesincluding the capacity of rivers to break down
biodegradable wastes as well as the capacity of global environmental systems, such
as climate, to absorb greenhouse gases.( Source:
http://uk.encarta.msn.com/encyclopedia_781534285/Sustainable_Development.html)II.
Philippine Agenda 21Philippine Agenda 21 is the sustainable development program of
the country and it was conceptualized during the time of President Fidel Ramos.#The
image of society that guides Philippine Agenda 21 characterizes a significant
number of modern societies today, some of which recognize that the key actors in
any critical and principled partnership or conflict regarding sustainable
development are the government, business, and civil society (Figure 2). To humanize
development, there must be an interplay of market forces, state intervention, and
civil society participation.#Business is the key actor in the realm of the economy
where the central social concern and process is the mutually beneficial production
and distribution of goods and services to meet the physical needs of human beings.
Government is the key actor in the realm of polity where the central social concern
and process is participatory, democratic governance and rule making to secure the
human rights of all citizens including justice and equity. Civil society is the key
actor in realm of culture where the central social concern and process is the
development of the social and spiritual capacities of human beings in order, among
others, to advance the frontiers of knowledge, to achieve clarity and coherence of
values and to advocate the public interest. The three key actors in sustainable

development can simply be viewed as the most organized and significant

representatives of the prevailing social processes in each of the three essential
dimensions of society.The Philippine Agenda 21 approach adheres to the following
principles of sustainable development:1. Primacy of Developing Full Human
Potential. People are at the core of development initiatives. 2. Holistic Science
and Appropriate Technology. The search for solutions to the complex milieu of
development problems has to be undertaken with the perspective that situates
specific problems in the larger social and ecological context. This approach
facilitates the development and use of appropriate technology. 3. Cultural, Moral
and Spiritual Sensitivity. Nurturing the inherent strengths of local and indigenous
knowledge, practices and beliefs while respecting the cultural diversity, moral
norms and spiritual essence of Filipino society. 4. Self-determination. Respecting
the right and relying on the inherent capacity of the country and its peoples to
decide on the course of their own development. 5. National Sovereignty. Selfdetermination at the national level where the norms of society and the specifics of
the local ecology inform national governance. Includes human and environmental
security
as well as achieving and ensuring security and self-reliance in basic staple
foods. Recognizing the crucial role of farmers and fisherfolk in providing for the
nutritional needs of the nation. 6. Gender sensitivity. Recognizing the important
and complementary roles and the empowerment of both men and women in development.
7. Peace, Order And National Unity. Securing the right of all to a peaceful and
secure existence. 8. Social Justice, Inter-, Intra-Generational and Spatial Equity.
Ensuring social cohesion and harmony through equitable distribution of resources
and providing the various sectors of society with equal access to development
opportunities and benefits today and in the future. 9. Participatory democracy.
Ensuring the participation and empowerment of all sectors of society in development
decision-making and processes and to operationalize intersectoral and multisectoral
consensus. 10. Institutional viability. Recognizing that sustainable development is
a shared, collective and indivisible responsibility which calls for institutional
structures that are built around the spirit of solidarity, convergence and
partnership between and among different stakeholders. 11. Viable, sound and broadbased economic development. Development founded on a stable economy where the
benefits of economic progress are equitably shared across ages, communities,
gender, social classes, ethnicities, geographical units and across generations. 12.
Sustainable population. Achieving a sustainable population level, structure and
distribution while taking cognizance of the limited carrying capacity of nature and
the interweaving forces of population, culture, resources, environment and
development. 13. Ecological soundness. Recognizing nature as our common heritage
and thus respecting the limited carrying capacity and integrity of nature in the
development process to ensure the right of present and future generations to this
heritage. 14. Biogeographical Equity and Community-Based Resource Management.
Recognizing that since communities residing within or most proximate to an
ecosystem of a bio-geographic region will be the ones to most directly and
immediately feel the positive and negative impacts on that ecosystem, they should
be given prior claim to the development decisions affecting that ecosystem
including management of the resources. To ensure biogeographic equity, other
affected communities should be involved in such decisions. 15. Global Cooperation.
Building upon and contributing to the diverse capacities of individual nations.
( Source: http://www.cadi.ph/pa21_principles_of_unity.htm) III. Conclusion:
Sustainable Development (SD) is a significant topic nowadays. It is important and
necessary to incorporate the principles of SD into the realm of socio-economic and
political arena because the benefits of which if taken properly will help solve the
enormous problems not only of our country but the whole world. SD is not only
concerned in addressing the issues of the environment but it encompasses and
touches also the dynamics of political, social and economic life of a community or
nation. Here we can see a holistic methodology in the form of a trinitarian
approach. This means that the key actors are not only coming from the government
but also the process of socio-economic and political development must be shared by

the business and civil society respectively. In this regard, problems in the
different areas whether political, economic or social in nature can be solved by
helping one another and this approach creates an impact because the work is shared
by everyone. Cooperation and unity is a vital component in sustainable development
especially in Philippine Agenda 21. Moreover, the idea of Sustainable Development
and the different programs and principles under the Agenda 21 is not an instant
solution to our problems rather they are processes that guides our action whether
we are in our community, in the market or in the government. Lastly, the success of
the programs and aspirations of SD will really depend on how UNITED we are in our
actions towards our common goal sustained development. References:Center for
Alternative Development Initiatives (2005). PA 21 principles of unity. Retrieved
May 24, 2005, from http://www.cadi.ph/pa21_principles_of_unity.htm Encarta (2005).
Sustainable development. Retrieved May 24, 2005, from
http://uk.encarta.msn.com/encyclopedia_781534285/Sustainable_Development. html or
"Sustainable Development," Microsoft Encarta Online Encyclopedia
2005#http://uk.encarta.msn.com 1997-2005 Microsoft Corporation. All Rights
Reserved.Government of Canda (n.d.). What is sustainable development? Retrieved May
24, 2005, from http://www.sdinfo.gc.ca/what_is_sd/index_e.cfmSource: Social Action
Office, DLS-College of St. Benilde. NSTP Civic Welfare Training Service Handout
Module 9: The Role of Students in Social TransformationI. IntroductionFor years,
the student sector has proven to have significantly influenced the course of our
history. During the martial rule, the students showed its force. And up to these
days, the student sectors contribution during the victorious event of EDSA could
not be ignored. They comprise a large part of the population and thus, play a vital
role in society. They possess certain strengths that are necessary in the process
of change. They are privileged that they can considerably generate influence on
other sectors; however, they can no longer identify themselves with the oppressed.
Thus, this module will help redefine the role of students in the process of change
within the context of their faith and experience of Gods presence. II. InputWhat
can students do in the process of change?Catalyst or support changeCharacteristics:
Articulate can understand and articulate problems without making decisions for
themselves or preempting their primary role in society.Concerned can raise the
peoples concern inside the campus and get supportKnowledgeable can go to people
and facilitate their education and formationPrimary Agent of ChangeCharacteristics:
Full of energyAggressive can apply pressure for changeCritical can advocate
relevant issuesDecisive can participate in decision-making and implementation of
policies in the educational system Social Development WorkerCharacteristics:
Competent Responsible Generous~ Students should view education as a call to
service and not just a passport to privilege, in accordance with the social cost
and the teaching of the scripture (When a man has had a great deal given him, a
great deal will be demanded of him. Luke 12:48)~ Students must be equipped with
the knowledge, skills and orientation they need to be socially responsible. Build
a Counter CultureCharacteristics:Effective- can influence other students and raise
their consciousnesscan be CONSISTENT in witnessing to the values they espouse
ADVOCATE can advocate the gospel values of social justice, simplicity, truth and
peace~ This role must be reflected in school and within the communities Profile of
the StudentryA. StrengthsThey are at the stage when individuals are psychologically
disposed to rebel and to question so many things about themselves and the world
around them.More open to new ideas, unlike old people who have already formed deep
rooted biases.Have acquired some measure of skill and comprehension,
conceptualization and communication through schooling. They possess the ability to
think and articulate their thoughts and actual experiences.Naturally organized,
have more time to spare for other non-academic involvementHave relatively easier
access to resources finances, facilities, resource persons, expertise, etc.
Willing to take risks and to give unconditional commitment for a cause, even to one
which may oppose their familys immediate interests because generally, they have no
firmly-entrenched economic or class interests yet. B. Weaknesses Have strong
emotional dependencies on significant others which could hinder them from exploring
other forms of personal involvement.Tend to over-emphasized intellectual training

to the point of sacrificing experience. They become dogmatic and rigid articulate
but inconsistent because they have not internalized many of the things they have
learned.Generally, students give seasonal commitment and usually their involvement
is isolated from the mainstream of society. Can misuse resources that are readily
available at their disposal splurge on senseless things. Channels of SocioPolitical Involvement
Students socio-political involvement must take place both
within the school and in the larger society. To confine efforts at change to the
school is to risk aimlessness and isolation from the rest of society; to neglect
the issues of school and education while tackling issues of the larger society is
to risk a poorly internalized vision of social change.
The three channels of
students socio-political involvement are presented here:A. Community Work Student
community work consists of direct assistance to community or sectoral peoples
organizations acting on local issues. The most common type of student involvement
in community is parallel i.e. done by extra-curricular socially oriented student
groups on the students own time. Other types are intervening, or done during long
school breaks ( e.g. summer work camps in rural villages or Summer of Service
Program); interwoven or integrated into the curriculum or a specific course and
subsequent or done after graduation from college (e.g. Lasallian Volunteer
Formation Program).The work may be general or directed towards the development of
general skills in social change work- for instance, tutorials, catechism, literacy
training or the building of basic Christian
communities. Or it may be related to the students own academic program for
instance, paralegal work for law students, community-based health programs for
medical students, participatory research for social science students.Student
community work, particularly in base-group building, contributes to the whole
effort to build a peoples movement for social transformation. For the students
themselves, this involvement provides a venue for developing a more concrete
analysis of the social situation, rooted in actual experience. Close contact with
the poor translates an abstract social responsibility into a deep personal
commitment to flesh-and-blood people.
The work can also serve as training
for the development of skills useful anywhere, but most especially in professional
social change work after graduation. Significantly, community work is also an
important factor in the students personal growth, nurturing their confidence in
themselves and a sense of meaningful direction and contribution to society. This
increased student morale and the rich learning resources provided by any poor
community also benefit the school. Student community work probably provides the
best model yet for a genuinely liberating education.B. Issue Advocacy Issue
advocacy is a natural extension of community work, enabling students to share their
learning and propagate their convictions among other students and in the larger
society. It is also the most direct way of pressuring for change in the school and
the educational system when decision making structures do not allow for substantial
participation. Issue advocacy contributes to the movement for national
transformation by publicizing community, sectoral and national issues, propagating
the peoples perspective, building solidarity with sympathetic sectors of the
general public, and compelling the authorities concerned to take public sentiment
into serious consideration. For the students it allows a development of skills in
empirical study, organization and the advocacy of convictions. Advocacy that deals
with education issues strengthens student base group formation and enables the
students to develop confidence in their own collective power, besides opening the
way for the transformation of formal education. C. Direct Political Action
Direction political action refers to the harnessing of organizational power for
participation in decision and policy-making, whether on the national, community or
school level. It may be seen as the next logical step to issue advocacy. Direct
political action begins with the strengthening of student base groups, usually
those formed through issue advocacy and community involvement. At a certain level
of political consciousness and organizational discipline, these groups can become
the mass base for movement loosely united by common issues and proposed concrete
programs, philosophies and actions. A more structured organization is the student
party, which acts directly to affect campus politics with the primary

responsibility of protecting students rights and welfare. Or the formation of

alliances with students group from other schools which can be considered a
higher level of direct political action and which can become fully integrated into
the national movement got social change through coalitions with other sectoral
alliances on national concerns. (Social Development Index). III. SynthesisOur
experiences in life affect our present and future choices. We need to be conscious
of our process in making significant decisions for they point to us the consequent
direction in our life. Concepts and Principles of VolunteeringI. Introduction
Volunteering takes many forms and meanings in different settings. It is strongly
influenced by the history, politics, religion and culture of a region. What may be
seen as volunteering in one country may be dismissed as low-paid or labor intensive
work in another. And yet, despite the wide variety of understandings, it is
possible to identify some core characteristics of what constitutes a voluntary
activity. II. InputA. Volunteerism in the Philippine ContextVolunteerism in the
Philippine context is a crucial tradition called bayanihan or helping one
another. Bayanihan is a Tagalog word rooted in the word bayani or hero, hence,
the word means a heroic act of service or sacrifice. Other schools of thought
believe that it probably came from the word bayan which literally means town but
metaphorically refers to a community of persons. Bayanihan could refer to a
community undertaking in this sense. Bayanihan is a summary of other Filipino
social and moral virtues which include-Pakikisama to be concerned, to be
supportivePakikipagkapwa harmony with othersPakikiramay sympathize, condole,
share sufferingPakikitungo act humbly, concede, deal with someone properly Hiyapainful feeling of having done something wrong; embarrassment; shame humiliation
Dangal - social honorUtang na loob debt of gratitudePaggalang respect( The
Volunteer: Centennial Edition. Quezon City:PNVSCA, 1998)B. Volunteerism in the
Lasallian ContextSaint John Baptist De La Salle, founder of the congregation called
Brothers of the Christian Schools, was born rich but lived poor. Like an ordinary
man, he lent his ears and heart to the people, the underprivileged mainly, as he
prayed for Gods willTeaching the poor became De La Salles Life work. At first,
mostly in association with Adrian Nyel, a layman who had come to Rheims, France to
establish a charity school for boys. De La Salle opened other schools for the poor.
Amid objections from relatives and friends, De La Salle formed a community of
teachers to serve the poor and gave away his worldly possessions to live like the
poor. A practical innovator, De La Salle studied and found effective ways to
educate the poor. He gave up individual tutoring and formed groups of pupils to be
taught simultaneously, and undertook individual monitoring of student progress. He
also conducted classes in the native language of the pupils in France- French
instead of traditional Latin. For De La Salle, improving quality education for the
poor also meant fighting crime, sin and destruction spawned by poverty, ignorance
and oppression. In accomplishing his mission, De La Salle always firmly believed
that God was with him. ( DLS-CSB Studetn Handbook, SY 98-99: iv-v)C.
Characteristics of Volunteering:The activity should not be undertaken primarily for
financial reward, although the reimbursement of expenses and some token payment may
be allowed. The activity should be undertaken voluntarily, according to an
individuals own free will. Volunteering is based on personal motivation and
choices freely taken.Volunteering is a way of furthering active citizenship and
community involvement. Volunteering takes the form of individual or group
activities generally carried out within the framework of an organization.
Volunteering enhances human potential and quality of daily life, building up human
solidarity. Volunteering provides answers for the great challenges of our time,
striving for a better and a more peaceful world. Volunteering contributes to the
vitality of economic life even creating jobs and new professions. The activity
should be of benefit to someone other than the volunteer, or to society at large,
although it is recognized that volunteering brings significant benefits to the
volunteer as well.
D. Four Different Types of Volunteer Activity Mutual aid or
self-helpPhilanthropy or service to othersParticipation or civic engagementAdvocacy
or campaigning ( Expert Working Group Meeting on Volunteering and Social
Development, New York, November 1999)E. Two Main Types of Volunteering Unmanaged

volunteering the spontaneous and sporadic helping that takes place between
friends and neighbors for example, child care, running errands and loaning
equipment or in response to natural or man-made disasters. It is the dominant
form of volunteering in many cultures. Managed volunteering takes place through
organizations in the non-profit, public and private sectors and tends to be more
organized and regular. F. Key Concepts and Principles of VolunteeringVolunteerism
is a non-free based personal service directed towards social change and empowerment
is value-driven, centering on commitment to social change, service for public
interest and to people in need, a means to humanize technology and a bridge to
connect people, sectors ad countries. is rooted in the countrys cultureVolunteers
are key actors in volunteer organization and their nurturance is a crucial factor
in sustaining volunteer work and volunteer organizations(Source: Training Manual On
Volunteer Management. Philippine Association for Volunteer Effort.)G. Some
Motivations for Volunteering ( Why do people Volunteer?)To enrich and give new
meaning to lifeTo demonstrate love for othersTo work for social changeTo develop
leadership skillsTo improve your community To experience new challengesH. The
Benefits of VolunteeringVolunteering makes an important economic contribution to
society Volunteering is a key means by which individuals articulate their
engagement as citizens, and by building trust and reciprocity among citizens
volunteering contributes to a more cohesive, stable society. Volunteering helps to
integrate into society people who are excluded or marginalizedVolunteering plays a
role in promoting full employment
Module 9: The Role of Students in Social
TransformationSource: Social Action Office, DLS-College of St. Benilde. NSTP Civic
Welfare Training Service HandoutModule 10: Community Development and ManagementI.
Community Development Framework ###II. Development
of People Centered Strategy for Empowerment: Community or People Empowerment is
a process and an outcome. It is a continuing process of building leadership
capabilities among the people, uplifting their self esteem and developing self
reliance within the community. Through this, they are able to control the community
resources, utilize them for their own benefit, and make decisions on matters
affecting their lives.Features of an Empowered Community:Increased community
control over resources, decisions and processes;Existence of viable community
institutions and organizations;Increased political participation; Capacity to plan,
take initiatives and shoulder maintenance responsibilities;Increased self-reliance
and positive self-concept; and,Pool of capable and committed community leaders.III.
Integral Development:
The value of integral development is that it is concerned
with improving the different dimensions of community life social, political,
economic, environmental, cultural and spiritual. Its focus is to enhance the
potential of the people for action so that they can direct their own development.
Achieving integral development implies improvement in the quality of life and
standard of living. This means that the different dimensions of community life have
the following characteristics:1. Social:Access to basic services (health nutrition,
water and sanitation, basic clothing, housing, education, and psychological
requirements)2. Political:Peoples participation in community organizations;Peopleinitiated development projects based on individual and community needs;Presence of
viable community based organizations; and,Pool of strong capable and committed
community leaders.3. Economic: Access and control of capital resources for
production (e.g. cash, farmland, irrigation, farm inputs, roads);Increased
productivity and equitable distribution of benefits;Responsive and appropriate
economic systems; and,Enough jobs/employment opportunities.4. Environmental:
Interdependence between human beings and nature;Environment-friendly technology;
and,Community plan for ecological protection and preservation.5. Cultural:
Indigenous culture is utilized for community development; and,Culture-based
community-development processes. 6. Spiritual: Mission to love or do something
worthwhile for others, especially among the poorest of the poor;Discernment as a
way of life; and,Values-centered developmental processes. IV. Community Development
and Management Process:A. Community Organizing a problem solving process where
the community is empowered with knowledge and skills to identify and prioritize its
needs and problems, harness its resources to deal with these problems and take

action collectively.Community Organizer is an outsider or a member of a community

who facilitates together with the community Attributes of a Community Organizer:
Superiority vs RespectDesire to learn from them/honest curiosityListen and Learn
Recognition and acceptance of community members as colleaguesOpenness and
flexibility to accommodate community members agenda Conscious of non-verbal cues,
seating arrangements, and practices open communicationAble to respect and show
interest for what they show and sayRoles of a Community Organizer:Information
CarrierFriendly Listener MotivatorProcess FacilitatorAgency LinkerAbility Builder
of PeopleTeacher of SkillsWork HelperProgram Administrator Group WorkerPeacekeeper
PromoterLocal LeaderCounselorProtectorInstitution Builder#B. Situational Analysis:
a collective process of examining the prevailing social, political, economic,
environmental, cultural conditions and spiritual condition of a given community. It
is a preparatory step to the actual planning process. Roles of Community Leaders in
Situational Analysis:Guide the community members in determining how they can
improve in the prevailing situation to achieve community goals;Enable the community
to collectively understand and define their own needs and problems ; and,
Facilitate the process of identifying change strategies and resources, and making
decisions on how to implement the identified solutions.Situational Analysis Team
(SAT)The SAT is an expression of community based leadership and empowerment. Its
formation aims to broaden the leadership structure and participation of community
members in the situational analysis process. Considerations in the SAT Composition:
Gender-based representation (equal number of men and women);Sector based
representation (priority sectors e.g. farmers, fisher folks, youth, etc.); and,
Area-based representation (barangay, sitio or purok levels) Functions of the SAT:
Facilitate the different steps in Situational Analysis;Coordinate related
activities;Draw out the participation of each community member;Supervise the dayto-day implementation of the Situational Analysis process;Document the process.
After the Community Profile has been finalized and disseminated:The SAT should take
time to reflect on the Situational Process undertaken ( the over-all leader
facilitates the reflection process).C. Situational Analysis Process:Step 1.
Community OrientationStep 2. Data GatheringStep 3. Data ProcessingStep 4.
Preparation of the Community ProfileStep 5. Presentation, validation and approval
of the Community ProfileStep 6. Finalization of the community profile and
dissemination.
D. Community Planning - a process where the people collectively
define their priority problems, determine their development vision, set goals and
objectives, identify resources which they can utilize, and develop a plan of action
to achieve community goals.Roles of Community Leaders in Planning:Enable the
community members to address their needs and problems;Develop their planning
skills;Involve community members in decision-making;Provide them with a process
where they can plan their own development; and,Guide them in developing a plan of
action geared towards achieving community goals E. Community Planning and
Implementation Team (CPIT):
The CPT is also an expression of community based
leadership and empowerment. Its formation aims to broaden the leadership structure
and participation of community members in the planning process.Considerations in
the CPIT Composition:Gender-based representation (equal number of men and women);
Sector based representation (priority sectors e.g. farmers, fisher folks, youth,
etc.); and,Area-based representation (barangay, sitio or purok levels)Functions of
the CPITFacilitate the implementation of the different steps of the planning
process;Prepare the Community Plan of Action and Budget (CPAB);Submit the CPAB to
the community for validation and approval;Formulate indicators for monitoring and
evaluation; and,Lead the implementation of the CPAB.After the Community Plan and
Budget has been finalized and disseminated:The CPIT should take time to reflect on
the planning process undertaken (the over-all leader facilitates the reflection
process). F. Community Planning Process:Step 1. Formation of a Community Planning
and Implementation TeamStep 2. Community Visioning Step 3. Setting of Community
Goals and ObjectivesStep 4. Identifying of Resources and ConstraintsStep 5.
Preparation of Community Plan of Action and BudgetStep 6. Presentation, Community
validation and approval of the Community Action Plan and BudgetStep 7. Finalization
of the community profile and disseminationG. Implementation a process of carrying

out the projects and activities in the Community Action Plan. Its main purpose is
to test the feasibility of the planned projects and activities, and institute
necessary changes or modifications if necessary.H. Roles of Community Leaders
during Implementation:Oversee the direct implementation of projects and activities;
Conduct an information and advocacy campaign on the Community Plan;Motivate the
community members to contribute to the projects and activities (material, labor,
cash, ideas, time, etc.);Monitor the status of implementation ( come up with a
checklist or data board on the status of projects and activities);Make quick
adjustments when problems arise in consultation with the community members;
Coordinate various activities, tasks and efforts of community members;Mobilize
community resources for the projects or activities;Conduct regular consultation and
feed backing with community members;Clarify roles of each member in projects or
activities;Manage interpersonal relationships and conflict management; and,
Facilitate team-building activities (reflection processes, values formation, and
skills enhancement) among the members of the CPIT and Community Members.I. The
Community Planning and Implementation Team (CPIT) should put the following into
consideration:During the implementation of projects and activities, it is important
to:Carry out projects and activities with the community members;Encourage their
activity;Motivate them to perform tasks;In times of conflict, mediate rather than
aggravate;Be an effective coach by helping community members accomplish targets,
measure accomplishments, diagnose performance problems, and take remedial actions;
Provide the community members with regular feedback;Organize and coordinate tasks,
methods and efforts/contributions of each member; and,Communicate with each other,
and with the community members on both a one-on-one and a group basis.As the CPIT
oversee and direct the implementation process;They should take time to reflect on
their progress ( the over-all leader facilitates the reflection process) J.
Community Monitoring and Evaluation is a process of looking into the status of
the implementation of the plan to determine areas of weaknesses and strength.
It is concerned with how objectives are being attained, and what necessary
adjustments have to be done in the course of the plan implementation.K. Definition
of Terms:Participatory Monitoring Participatory monitoring is a process where the
community members pause to check whether or not results of activities match with
the set of objectives. It also involves systematic recording, integration and
periodic analysis of information gathered throughout the implementation process by
the community members themselves.The specific purposes of participatory monitoring
are:To provide an overall picture of project/activity implementation;To identify
problem areas in project/activity implementation, and remedy the situation
immediately;To gather information which will be used for future evaluations.
Participatory Evaluation a process where the community members take the lead in
assessing in the impact of the projects and activities on the community. It is
concerned with determining the accomplishments of goals and objectives.The specific
purposes of participatory evaluation are:To enable the community to make good and
appropriate decisions;To develop the evaluation skills of the community members;To
have better understanding of the community situation;To facilitate communication
between the community members and the community leaders;To gather and analyze
information which can further improve the community situation; and,To mobilize
community participation in resolving community problems.
V. Roles of Community
Leaders in Monitoring and Evaluation:Guide the community in planning what is to be
evaluated;Provide them with a process on how to undertake the evaluation process;
Assist them in carrying out the evaluation;Facilitate the process of analyzing the
information; and,Prepare the evaluation report and present the results to the
community.VI. Functions of Monitoring and Evaluation Team (MET);The main functions
of the MET are:Facilitate the implementation of the different steps in the
monitoring & evaluation (M&E) processFinalize the scheme;Lead the M & E activities;
and,Prepare the Evaluation Report to the community for validation and approval.
After the community validation exercise and information dissemination, the MET
should:Take time to reflect as a team on the process undertaken;Not hesitate to
voice out anxieties, apprehensions, and criticisms of your team members;At the same
time, dont forget to appreciate your contributions, as well as those of your team

members;Reflect on the things you see, feel, understand as you participate on the
evaluation process; and,Share your innermost thoughts on how the M & E process can
be further improved relative to community needs and capabilities. VII.
Participatory Monitoring and Evaluation Process:Step 1. Formation of Monitoring and
Evaluation TeamStep 2. Formulation of the Monitoring and Evaluation PlanStep 3.
Actual Monitoring Analysis and Presentation of ResultsStep 4. Actual Evaluation and
Data Analysis Step 5. Preparation of the Evaluation ReportStep 6. Presentation,
Community Validation of the Evaluation ReportStep 7. Finalization of the Evaluation
Report and Dissemination of Results Source: Social Action Office, DLS-College of
St. Benilde. NSTP Civic Welfare Training Service Handout#####PAGE ##PAGE #5#
Challenge: It is not yet a game over situation. It is not a hopeless case. There
are things that we can do as individuals to contribute to the betterment of the
society. In answering the signs of the times, everybody plays a vital role in
nation building, rebuilding and for social transformation.Economic low level of
living low level of productivitypoor marketing systemoppressive tenurial
arrangements/ practices unemployment/ underemploymentMisdistribution of income and
wealth Social Personalized politicsCommunity disorganizationPoor health conditions
Low level of educationCulture of silence and povertyPowerlessness of the majority
Government politics PhysicalLack/limited support facilities for socio-economic
development Ecological imbalance Dilemma:How much and when community organizer must
lead?How much decision making and other factors of community life must the
community organizer leave to the initiative of the people?How much must the
Community Organizer involve him/herself in the planning and management of the
community to avoid lack of direction? How much must the community organizer leave
unstructured?Authoritarianism vs. Dialogical approach Factors Affecting Peoples
Participation:Tenure statusAttendance in training servicesMembership in local based
organizationsValues orientation of respondentsLeadership styles of local leaders.
What is sustainable development?The World Commission on Environment and Development
(the Brundtland Commission) defined sustainable development as "development that
meets the needs of the present without compromising the ability of future
generations to meet their own needs." In other words, development is essential to
satisfy human needs and improve the quality of human life. At the same time,
development must be based on the efficient and environmentally responsible use of
all of society's scarce resources - natural, human, and economic. (Source:
http://www.sdinfo.gc.ca/what_is_sd/index_e.cfm)
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