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

VISION

BASIS/ SITUATION PROCESS/

VALUES/ INTERVENTION
PRINCIPLES

• 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
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 V CHOOSE 1. Choose

structure freely
A 2. From
L alternatives
3. After
U considering
E consequenc
Affective PRICE es
life
S 4. Feel good
about it
5. Willing to
publicly
affirm
6. Act on it
Behavioral ACTION 7. Repeatedly
patterns &
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 PAGKA PAGKA PAGKA

MAKA-DIYOS MAKA-TAO MAKA-BAYAN MAKA-KALIKASAN
Faith in the Love Unity Concern for
Almighty Freedom Equality the
Respect for Life Peace Respect for Law Environment
Order Truth and Government
Work Justice Patriotism
Concern for the Promotion of the
Family and Future Common Good
Generations

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 75 points Three of a kind plus 5 points
Baboy 35 points Four of a kind plus 10 points
Manok 20 points Five of a kind plus 25 points
Isda 15 points
Gulay 5 points
Saging 10 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

Web Chart
C2 C2
C1
C1 ISSUE
C2

C1-the immediate cause of the issues

C2-the cause of C1

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.
 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

ISSUE

Pillars of Pillars of
Support Support

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 Data referring to Data referring to the Data referring to
factors of decision-making way people relate to environmental
production (i.e., processes, patterns the social protection and
land, labor, and of organizations and environment degradation
capital) and the power groupings - educational - resource
production, - policies and aims system management
distribution, and of government - media - proper allocation
consumption of - political affairs - language and access to
goods and services - organization - recreation public lands,
- employment - relationships with - values forests, minerals,
- wages foreign countries - attitudes water,
- prices - pressure/power - behavioral pattern - clean air
- trade: import & groupings - beliefs - effects of climate
export change
- industrial & - global warming
agricultural
situation

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
 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 POSITIONS

INVOLVED
Significant economic, - concerns - group
political, cultural - problems - individual
occurrence - conflicts - main
actors/actresses
TRENDS AND ANALYSIS TASKS
- analysis - implications to role as students
- judgments
- generalizations

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

TRADITIONAL
CONSERVATISM
Absolutism/Paternalism
SOCIALISM LIBERALISM ‘the sovereign
‘the social’ ‘the
individual’

No ‘freedom’ ‘freedom /
apart from liberty’
social equality

Democracy: political social-economic Political Parliamentary

Social ownership of the means of production (liberal institutions:
democracy) Civil liberties

Economic Private
(liberal capitalism) property
Free market

Communism Democratic Socialism ‘Social ‘Social Neo-Liberalism /

Democracy’ / Liberalism’ Neo-Conservatism
State intervention
Due to:

(Marxism – Leninism)
Primacy of Inequality inefficiency
Dictatorship of the
Democracy Rejection of free markets
Proletariat acceptance of private ‘The New
property ‘welfare state’ Right’
‘the vanguard’
Economic Political
Workers’ Political Liberalism Authoritarianism
State Socialism
Democracy Pluralism
Political Forces in Spectrum
Level of Democratic Christian-Muslim Authoritarian
Political Marxist-Leninist Socialist/Social Democrat/Liberal Rightist/
Engagement Democrat Democrat Traditionalist
BayanMuna Akbayan Lakas-CMD KAMPI
Anakpawis PDSP/Aksyon LP NP NPC
Migrante, etc. Sambayan LDP PRP
Sanlakas KBL
Electoral
CIBAC
Sectoral Party List Professionals Party List
(AMIN, Alab-K, etc) (ARC, ABANSE,etc) (ABS, A TEACHER,
Bayan Pandayan KALAHI, etc.)
SDC
SPP KASAPI Business groups
Non- KPD (MBC,etc)
electoral RPM/WRP BISIG Socio-civic groups
RPM-M (Rotary, etc)
PKP
KME MNLF MILF
CPP YOU(ng)
NPA PGBI
Armed
RHB
BHMP

Political Players and Their Electoral Engagement

Partisan Transpartisan Non-partisan
Selection Selection Candidates Campaign/ Voters’ Voters’
towards criteria profiling Election/ Education Registration
endorsement Canvass
Monitoring
Traditional Change Politics Movement CENPEG First Time
Parties for Good Parish Pastoral Council for Responsible Voting Voters
(LAKAS, Local efforts Governance
KAMPI, LP, (Managsilingan LIBERTAS, TAN NASSA-Votecare
NP, Ta!, etc.) Moral Force BantayEleksyon Church groups (SLB, BIDAHAN)
etc.) Movement
Bantay National Movement for Free TF 2010
Party List Pangako Kaya Natin Elections
(AKBAYAN, CIMPEL
BAYAN
Legal Network for Truthful
MUNA,
Elections
CIBAC, etc)
Youth Vote Philippines
Other Media
Reformist Artists’ Revolution/
monitoring
Parties (Ang 365 Days to Change
(CMFR)
Kapatiran)
Media efforts (Boto Mo, Ipatrol Mo)
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

###