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Importance of Community

Usually community refers to a group of people living in a common geographical location. This
group of people obeys some social norms and some common value among themselves. As
such, there are so many communities the world over, separated by languages, cultures, or
geographical locations. However, they are related to each other in some way or other, thus
making entire world a one, single community.

A sense of community is important to establish peace and harmony among the society. The
division of work, feeling of association, togetherness, and cooperation - all these help in
establishing a healthy atmosphere filled with unity, harmony and friendship. This is also
important in fostering a feeling of intra-national as well as international brotherhood. Let us
discuss these points, in an absence of which there will be complete chaos in the community.

History of Community Organizing in the Philippines

Community Organizers Multiversity, n.d.


Marcos' declaration of martial rule in 1972 altered the terrain for social movements. All
progressive groups were subjected to repression while some individuals were either eliminated
or arrested by the military. During the early stages of martial rule, all attempts at organizing
ground to a halt, except for the Zone One Tondo Organization (ZOTO).

The repressive situation led a large number of activists to go underground and wage armed
struggle against the Martial Law regime. Some organizations like the FFF were co-opted by the
regime. Others simply laid low.

Church-based programs which functioned as non-government organizations (NGOs) were the


first to engage in organizing despite martial law. These include the Urban and Rural
Missionaries of the Philippines, Task Force Detainees of the Philippines, Episcopal Commission
on Tribal Filipinos, Share and Care Apostolate for Poor Settlers, and PEACE, among others.

Soon, however, NGOs resumed grassroots activities. The Philippine Ecumenical Council for
Community Organization (PECCO) continued with the refinement and implementation of the
community organizing (CO) approach all over the country, in combination with the Marxist
structural analysis and the thinking of Saul Alinsky and Paolo Freire. Politicized NGOs used the
structural analysis approach in conscientizing and mobilizing, while the Basic Christian
Community framework was developed by the progressive church as a response to the needs of
the time. Programs like education and health, economic enterprises and cooperative
development were used as entry points for organizing to avoid getting in trouble with the
dictatorship.
Various political formations saw the need to set up NGOs or influence the programs and
projects of existing ones in order to pursue their own interests. On the positive side, it cannot be
denied that the most effective NGOs of the period were those whose leaders and staff had
ideological leanings. On the other side, internal ideological struggles wracked some NGOs as
ideological debates and rivalries within the mass movement spilled over to the social
development community. PECCO, for one, split in 1977 because of ideological differences
among its elements, leading to the formation of two separate organizations: the Community
Organization of the Philippines Enterprise (COPE) and the People's Ecumenical Action for
Community Empowerment (PEACE).

Developmental institutions eventually saw the need for more coordinated activities among
themselves. In December 1972, ten foundations came together and formed the Association of
Foundations (AF). The association expanded to 40 members by 1976. More progressive groups
formed the Philippine Alliance for Rural and Urban Development (PARUD), a consortium of POs
and NGOs with more or less the same ideological bent.

Repression continued, but opposition to the Martial Law regime became more consolidated.
There was widespread unrest as the majority of the people remained mired in poverty; wages
were kept at very low levels and human rights violations increased. When Martial Law was
paperlifted in 1981, organizing efforts multiplied and innovative approaches and tools were
developed and replicated all over the country. NGOs were instrumental in the development of
the organized mass movement.

Human rights as an advocacy issue was effectively raised by pioneers in this field such as the
Task Force Detainees of the Philippines and lawyers' groups like Free Legal Assistance Group
(FLAG) and MABINI.

International campaigns against weapons of mass destruction, environmental conservation and


sustainable development influenced the Philippine social development terrain. NGOs with these
issues as primary concerns were established during the period. The women's movement also
began to flex its strength locally.

NGOs recognized the need to band together into networks for purposes of linkaging,
synchronization of activities, and cooperative exchanges of experiences and resources.
Networks formed during this period include the Philippine Partnership for the Development of
Human Resources in the Rural Areas (PhilDHRRA) and the Council for People's Development
(CPD). Regional NGO networks such as Kahayag Foundation in Mindanao and the Consortium
of Development Programs in the Cordillera were formed also.

Cooperatives went through a second wave of growth during this period. The government formed
the Cooperative Union of the Philippines in 1979 and required all cooperatives to register.
Independent cooperatives refused to yield and instead formed the National Confederation of
Cooperatives (NATCCO) (ACSPPA/PCHRD, 1995).
The assassination of Benigno Aquino in 1983 led to widespread street protests which became
known as the parliament of the streets. It attracted a cross section of society including
previously unpoliticized sectors, such as business and the institutional Church.

There were efforts to forge unity among the anti-dictatorship forces. Several coalitions were
formed: Justice for Aquino, Justice for All (JAJA), Kongreso ng Mamamayang Pilipino
(KOMPIL), Bagong Alyansang Makabayan (BAYAN) and others. But these organizations did not
last long due to ideological differences among its members.

Major organizations among the ranks of the peasant, fisherfolks and indigenous peoples were
organized for the purpose of advancing sectoral agendas.

Other venues of development work were explored further. Programs that focused on livelihood,
gender equality, ecology, alternative legal assistance, support for migrant workers and others
were implemented.

One of the issues that divided the social development sector during this period was the question
of whether to participate in the 1986 snap presidential election. The mainstream national
democratic movement and the NGOs and POs under its influence opted to boycott the election,
while the other left-of-center formations decided to participate, albeit critically.

During the First Quarter Storm of the seventies, CO was introduced through the Philippine
Ecumenical Council for Community Organization (PECCO). The group organized communities
in Tondo and established the Council of Tondo Foreshore Community Organization which
proved to be an organization of leaders. Re-training was carried out to improve the organizing
skills of PECCO personnel. The Saul Alinsky method of conflict-confrontation developed in
Chicago was adapted to conditions in Tondo. As a result, the Zone One Tondo Organization
(ZOTO) was born. The program was replicated in other parts of the Philippines, including the
rural areas and usually introduced through Church structures. The Alinsky CO method was
refined to include reflection sessions, which were, in turn taken from Paulo Freire's Pedagogy of
the Oppressed.

When Martial Law was declared, organizing efforts continued. During this time development
workers began pushing for people's participation and CO became the tool for achieving this.
Both international development groups and government began advocating and funding CO
programs. Thus, community organizing proliferated.

Even before PECCO adopted Alinsky's practice of community organizing, the progressive
section of the Catholic Church were already started organizing Basic Christian Communities
(BCC) in Mindanao with the proclamation of Vatican II. It soon spread to some parts of Luzon
and Visayas and the organizing was basically liturgical, employing Bible studies and other
creative forms of worship. But during the Martial Law period, the BCC became a means for
witnessing the Teachings and Example of Christ through socio-political work.

Planned Communities in the Philippines:


● Araneta Center
● Arca South
● Bay City, Metro Manila
● Bonifacio Global City
● Capitol Commons
● Cebu Business Park
● Cebu IT Park
● Circuit Makati
● Clark Global City
● Eastwood City
● Entertainment City
● Makati Central Business District
● Mandani Bay
● New Clark City
● New Manila Bay- City of Pearl
● Newport City, Metro Manila
● Ortigas Center
● Pueblo de Panay
● South Road Properties
● Triangle Park (Quezon City)

Here are 10 key things he and other leaders do to develop thriving communities.

1. Remember: Members come first.


2. Choose the goal.
3. Choose a technology platform.
4. Stop thinking and start doing.
5. Invite industry leaders.
6. Make it regular and predictable.
7. Offer structure and organization.
8. Encourage networking.
9. Charge money.
10. Listen for the right opportunities.

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