University of the Philippines

College of Arts and Sciences

Division of Social Sciences

The Impact of Christian Nurture Strategy in the Area Development

Program (ADP) of the World Vision Development Foundation
International in the Municipality of San Jose in Antique

In Partial Fulfillment of the Requirements in Community Development

199.1 ()

Submitted by

Eleonor Gonzales
Jirah Luison

Submitted to

Prof. Jorge S. Ebay

March 29, 2010

Part One
 The Research Problem

a. Rationale

Education provides children opportunities to escape poverty, gain a voice

in the community, and experience a better quality of life. But worldwide, 115
million elementary-age children are unable to attend school. Many poor parents
cannot pay school fees or buy supplies. Communities often lack suitable school
buildings and qualified teachers. And families may need their children’s help in
the fields or family business just to survive (World Vision Development
Foundation, 2009). Without an education, a child has little hope of breaking free
from poverty and reaching his or her full potential.

One of the Millennium Development Goals is to ensure that, by 2015, children

everywhere, boys and girls alike, will be able to complete a full course of primary
schooling. Primary education usually starts at 5 or 6 years and continues through
to 11 or 12 years, but age requirements differ between countries. In order to
achieve this target, first, countries need to ensure that all primary school age
children are enrolled in school; second, that they all complete the course.
In a few economies in the region, total net enrollment ratios in primary
education are below 80%. More than 10 economies have achieved the target for
primary education expected completion rates. In slightly over half of the
economies for which data are available, over 95% of both male and female youth
populations are literate. In economies with much lower literacy rates, women are
more likely to be illiterate than men.

In the Philippines, the most recent figure for SY 2005-2006 indicated a

decline in the participation rate at 84.44 percent with a huge decline noted in the
urban areas (The Millenium Development Goals, 2009: 2). By region,
CALABARZON accounted for the highest participation rate of 92.87 percent, with
the lowest in CARAGA at 74.8 percent, as surveyed by the United Nations
Development Program from 2007-2009.(Castro, 2006)

World Vision recognizes that human transformation is a continuous

process of profound and holistic change brought about by the work of God. World
Vision believes that the pursuit of its mission requires integrated and holistic
commitment to: transformational development that is community-based and
sustainable, focused especially on the needs of children; emergency relief that
assists people afflicted by conflict or disaster; promotion of justice that seeks to
change unjust structures affecting the poor; partnership with churches to
contribute to spiritual and social transformation; public awareness that leads to
informed understanding, giving, involvement, and prayers; and witness to Jesus
Christ by life, deed, word, and sign that encourages people to respond to the
Gospel. (Transformational Development Core Document, 2003)

World Vision is constantly in search of the best ways to help children.

Hence, it is actively involved in community development. Its Area Development
Programs (ADP) seeks to partner with children, their families and their
communities in order to rebuild or make improvements in their environment.

b. Statement of the Problem

This study identifies and analyzes the impacts of Christian Nurture as

community organizing strategy in the implementation of the Area Development
Program of World Vision Development Foundation International in the
Municipality of San Jose.

c. Objectives of the Study

1. To define and discuss the parameters of Christian nurture as a community

organizing strategy used in the Area Development Program in San Jose;

2. To evaluate the strengths and weaknesses of Christian nurture;

3. To describe and analyze Christian Nurture as a tool in ensuring people’s

participation and accountability to the program; and

4. To recommend measures that can be used for enhancing the

implementation of Christian Nurture as community organizing strategy.

d. Significance of the Study

This study endorses Christian nurture as a useful and innovative strategy

for community organizing since this strategy is not widely used. This also
enriches the existing literature that discusses community organizing, since the
commonly used strategies are socio-economic and issue-based. The study will
also serve as a guide for POs, NGOs, GOs and other organizations for community
organizing. This would also give us an idea through observing activities,
interviewing of sposored families and focus group discussions, regarding the
steps, strategies and essential factors affecting the success of the
implementation of the programs by the World Vision Development Foundation.
Furthermore, it is as well important that we realize the importance of the
Christian nurture strategy in the successful intiatives in the communities which
has been underlined in this study. Finally, this study will serve as a valuable
reference for the Social Science students especially those studying Community
Development as there will be a different study made, in a completely different
angle, in community organizing.

e. Scope and Limitation

This study focuses on the Area Development program in Antique

particularly in the Municipality of San Jose, by World Vision Development
Foundation International.The ADP in Antique not only covers San Jose but other
municipalities as well. It also concentrates on the Christian nurture as the
strategy used by the organization.

This study uses the indicators identified by the WVDFI in the

Transformational Development Framework. The indicators are the presence of
Christian capacity & intentionality of programme teams. Christian capacity and
intentionality means active staff spiritual nurture, strong church relations, and
appropriate witness to Christ. This framework puts primacy on the
transformation of values of the individuals through Christian Nurture strategy
which the study is all about. Other components of the ADP are nutrition, water,
primary education, houshold resilience, social sustainability, and community
participation among others.

Impact refers to vital changes that have occurred in people's lives in part
because a project was implemented (Bush, 2006). Changes like enhanced
relationship with the environment, restored relationship with God through faith in
Jesus Christ and equitable, just, peaceful, productive and inclusive relationships
within households and communities that impact spiritual, economic, social,
political, and ecclesiastical aspects of life. The study will only determine the
impact of the said strategy to the lives of the Sponsored Families and
Sponsored Children in San Jose, Antique. Other families that were
indirectly benefitted by the WVDFI will not be interviewed. We will utilize
key informant interview, guided focus group discussion with Christian
program staff and survey as instruments in gathering necessary data.

Part Two

Research Framework and Methodology

 a. Review of Related Literature

Around the world, poor people are often politically oppressed,

economically exploited,socially marginalized and neglected, spiritually bound,
and culturally inhibited. Women, in particular, are even more oppressed and
marginalized by traditions, cultural practices and political discrimination. Rarely
are they (or their views) listened to, which means they almost never participate
in the affairs that most directly influence their lives. As a result, development is
silenced along with the numerous constructive and creative ideas that go
voiceless. (Transformational Development Core Documents, 2003).

Addressing the wide spread poverty problem is one of the most important
challenges that the Philippines is facing. Poverty in the Philippines is not only
high compared with other countries in East and Southeast Asia but its reduction
is so slow that the country has become the basket case in the region (Balisacan,
2008: 1).

Poverty is defined as not simply the lack of material resources, but also
the absence of capabilities, opportunities and power that will allow an individual
to fully assume his/her role as a member of the community (National Anti-
Poverty Action Agenda: 20). The experience of poverty is not limited to material
deprivation and low levels of health and education. It also talks about being
unable to influence decisions that concern’s ones own life, ill-treatment and
barriers created by norms of the society.

Poverty is dehumanzing because it is the cause of all the troubles amnd

problems of men. Poverty in iteself is a major problem. Today is a perfect time to
fight poverty. Poverty can is not impossibvle to overcome, there is a need for
people to unite and overcome it. (Anti-Poverty Action Agenda: 1)

Although poverty is recognized to be a multi-dimensional concept, income

poverty is pervasive and has declined quite slowly over an expanded period. The
result is that, the bulk of income poor are likely to be also poor in other aspects
of deprivation such as the lack of capabilities in educational attainment and good
health. We define poor as whose incomes fall below a pre-determined income
threshold which is $1 a day per person by the World Bank (Balisacan, 2008: 1).

The key in achieving pro-poor growth is expansion in the access to

economic opportunities, human development, social services, and productive
assets, particularly by the poor. Inadequate human capabilities have often been
the underlying cause of poverty. (Balisacan, 2008: 4).

Poverty is the greatest issue that causes great difficulties to children. It

does not stop at one point but recreates itself in another time. It seems like a
phase, inevitable and unconquerable.

Education and training are among the key instruments for upward social
mobility and poverty alleviation (National Anti-Poverty Action Agenda: 14).

Investment in education especially primary education is one of the most

important determinants of human welfare, opportunity and economic growth and
thus helps fight poverty. Low earnings of people are partly the result of their low
levels of skill and literacy. Investment in education is one of the best resources a
country can make. Investment in primary education has been the single largest
contributor to the growth of countries (The Oxfam Poverty Report: 24-25).

Education plays a big role in the development of a community. Like

poverty, development is not only concerned in the material aspect of a human’s
life. Development could also mean humanization which gives primacy to
searching human potentials.

The purpose of development is to make the people, especially the weak

and poor not only more productive but also more socially effective and self-
aware. True humane development requires human growth in the sense of people
becoming freer human beings, liberated from their own sense of powerlessness
and dependency (Soedjatmoko: 29).

Another purpose of development, according to Charles Eliott, is to make

people more human. To lift them out of the degrading, inhumane and de-
humanizing conditions of poverty, unemployment, ill-health disease and
ignorance and give them back the chance to be human people.

According to William (1995, 6), development can be genuinely called

human only when it is initiated by and for the people. People should not be
subjects rather they are treated as partners. And not only as passive receivers of
the packaged western development.

But Sahnoun says that there is a widespread concern that the current
development tend to ignore, often underestimate, and sometimes undermine
cultural values or the cultural environment, which are essential to healthy human
development. After all, security, sustainability, and relative stability often depend
on a system of values which has taken centuries to develop within a specific
society. This system of values has more often than not taken into account the
evolution of the environment, relationships with other societies, and the gradual
introduction of new values dictated by new technology or adaptation of old
values.

The recent World Summit for Social Development in Copenhagen focused

on the growing conviction that human beings must be at the centre of any truly
human development and that all development policies should be judged by the
simple question: "What is happening to the people?" What struck many
observers at this Summit was how often in the debate speakers resorted to
religious language to make their points. Perhaps, this should not have been a
matter for surprise, since there had been an official UN preparatory meeting
entitled, Seminar on Ethical and Spiritual Dimensions of Social Progress, held in
Bled, Slovenia, on 30 October 1994. Speakers at the Summit pleaded that we
finally come to accept and act on the conviction that all people form a single
human family responsible for one another. Without this conviction, they claimed,
progress toward the goal of social justice will always be slow, because it will lack
heart. The poor financial commitments flowing from the Copenhagen Summit
demonstrated, however, that the world's influential countries still lack heart and
so also the political will to take on bold new initiatives.

William (1995, 6) stated that the public evidence of more people turning
from hubris to humility is one of the most convincing signs of hope for the future.
Another is the pondering of the possibilities of spirituality, as we contemplate our
alternative for shaping a common future on this planet.

In order to carry out development initiatives, communities must be

organized so that it would cater to needs of the people and not the wishes of the
donors. Community organizing is a social development approach that aims to
transform and empower people especially the marginalized groups to be active
participants of the organizing process and to be heard and participate in the
decision makings and discussions (Batistiana, 1996: 75).

In the 1994 National Rural Conference, community organizing is generally

defined as a collective, participatory, transformative, liberative, sustained and
systematic process of building people’s organizations through mobilizing and
enhancing the people’s capabilities and enhancing their resources in solving
their existing issues, problems and conflicts (Batistiana, 1996: 75).

Other definition of community organizing is a process by which community

identifies its needs and objectives, and taking action in respect to them and
develops cooperative and collaborative attitudes and practices in the community
(Batistiana, 1996: 76).

Understanding community organizing in the Philippines entails a complete

grasp of all organizing efforts exerted by the Filipinos throughout the history.
Organizing among the powerless has long been the part of the development
scenario in the Philippines (Batistiana, 1996: 3)

Usually, the approaches used by the non-government organizations are

the socio-economic or issue-based approach. Church or faith-based approach is
often underestimated and undermined. Part of this approach is what we call an
individual’s spirituality. Spirituality dwells within culture and every geographical
community because as people search for meaning spirituality becomes
embedded in their ways of life, as it informs their ethics and their desires. The
underpinning philosophy of community development and spirituality is the
connection of the individual to the collective, acknowledging that the well-being
of the individual influences and is influenced by the well-being of the community
(Chile and Simpson: 1).

Church-based organizations play a significant role in community

development. It is formed with Christian principles, thus it is not a profit-oriented
kind of organization.

This is an organizing process which is used by the organizers who are

working within the structures of the church or within the components of the
church-based programs. The church-based approach has approaches that utilize
religions/spiritual teachings and the imperatives of faith. As children of God,
people are unified in addressing their common issues, needs and aspirations.
Through this approach, people instill a spirit of oneness needed in confronting
the forces that threaten them (Batistiana, 1996: 101)

To implement projects well, the community is needed. Community is

involving a group of people who share a a quality of life which reflects a
commitment to common mutual concern in the context of faithful, personal,
multi-faceted relationships. This is only possibel when every member perseveres
in sustaining their community. (A Better World: 32)

Using of the word community meaningfully, it can be restricted to a group

of individuals who have learned to communicate honestly with each other, whose
relationships go deeper than their masks of composure and have developed a
significant commitment to rejoice together, to mourn together, delight in each
other, make others conditions our own (A Better World: 32-33).

Communities tend to emphasize conflicts that might ordinarily be

overlooked in the locality. The interrelatedness of communal life causes a
decision about one matter to have an impact on most other realities of
communal life (A Better World: 33).

Communities…thrive when able to create a fellowship not dependent upon

conformity, but which encourages members to remain enthusiastically involved
even when they disagree with decisions. While decision-making not always
reflect a member’s understanding, it must indicate that the member’s ideas have
been respected (A Better World: 33).

Healthy community is one which offers all its members, regardless of

class, color or creed, significance, status and a sense of belonging and which
provides incentives and opportunities for them to care for one another (A Better
World: 48).

One important aspect of the community is the family. The family is still the
basic building block of Philippine Society. Cited notes the traditional view on
children in Filipino families as gifts of God and graces from heaven. He adds that
“children are likewise regarded in practical terms as some kind of investment for
the future. The more children one has, the more individuals there will be upon
whom he/ she can depend for support in times of distress or old age.” At this
point, Jocano reveals the reality behind child labor which is basically coming from
the assumption that children are expected to contribute to the family larder.

Using these tools, methods and resources, we may open the eyes of the
people by slowly making them aware of their rights. Awareness among the
community is also the aim of community organizing. People become aware to act
upon reality. Conscientization or awareness is not achieved through traditional
rote memorization or the banking system of education but through practice.
Awareness helps people to know their condition and be able to concretize and
express them (Batistiana, 1996).

And since the community is aware of their surroundings, issues and

problems, this would lead to ore active participation from the community
members. Community participation means that everyone, men, women, boys
and girls, think that they can actively and without limitations, participate in all
aspects of their development, particularly in planning, implementation,
monitoring and evaluation (WV-TDI, 2006).

People’s participation is an important component of any community

development and community organizing efforts. Participation allows for the
development of people’s sense of ownership and accountability of community
programs or projects. Ownership is the active engagement of the hearts and
minds of people in improving their own health and well-being. If there is no
ownership, there will be no development.

Child participation is a vital aspect of community participation and

participatory development (WV-TDI, 2006). It means that the children, regardless
of gender, should be made as active contributors of the development process.
They should not be regarded as mere recipients but also active stakeholders.

This means, that if the community is working on a youth issue, the youth
must have a primary voice in identifying the issue, crafting of solutions, making
decisions, implementation and evaluation of results. Through this, they feel that
they have a legitimate role in the process.

With ownership, the people feel that they own what they have and not the
outsiders who came only to help them. They are no longer disempowered by
having choices and by deciding on their own. People’s Empowerment is one of
the aims/goals of community organizing that aimed at achieving effective power
for the people. It is where people learn to overcome their powerlessness and
develop their capacity to control their situation and place their future in their
hands. People are being transformed from dehumanization into individuals who
understand and protect their rights. People can make decisions that can redound
to the greater good of the community and the nation rather than external
stakeholders only (Batistiana, 1996: 79)
 An important aspect of empowerment relates to how humans view
themselves in measuring empowerment, and how they put value on their lives or
their worthiness. In order to avoid self-loathing or self-indulgence, a new identity
must be unearthed: that human beings are valuable to God and are made in his
likeness. In this sense, empowerment means living with God, not as an orphan
but as an heir. Through discipleship and maturation in Christ, humans are
empowered to live confidently in the assurance that life is meaningful and with
purpose. (Transformational Development: Core Documents, 2006).

Webbe in a classic work wrote that in the deeper and growing aspects of
spirituality,people learn to love more and more people. Like a community, love is
not easy to muster. It is a part of the journey of the spirit. If the journey is not
understood it can be a major factor in driving human beings even further apart.
The knowledge of its principles, however, can do much to bring us together in
peace. (Peck, 1990)

b. Conceptual Framework
 Poverty is a major problem that our society is facing not just today but it is
already there since time immemorial. Because of poverty, many people do not
have the capacity to access basic services like education. Poverty became a
reason why many people are incapacitated to enter school. This results to
illiteracy, discrimination and marginalization. Because of this, they are treated
differently by those who have more and oftentimes with an air of disrespect and
denigration. Discrimination means inability to enjoy and benefit from basic
services and privileges that should accrue to them. Marginalization disallows
them to voice their needs and participate in making decisions about programs
or projects that impact on their lives.

Community organizing and community education are perceived as

strategies that can assist the poor and marginalized groups to raise their
concerns, their issues, and struggles. Through these, it is expected that they will
have the capacity to make their lives better and change their stake in the
future. The Christian Nurture strategy can help them alleviate their poor
conditions. Christian Nurture deals not only with the spiritual aspect of the
community but with values formation as well. It also promotes capacity building
and awareness raising. The strategy is perceived as a useful tool for people’s
empowerment.

c. Definition of Terms
Term Conceptual definition Operational Definition

ADP Area Development Program, a

Christ-centered and child-
focused approach that seeks to
establish partnerships with
children, their families and
communities in selected
contiguous areas in the pursuit
of transformational
development

Awareness having knowledge or helps people to know their

perception of a situation or condition and be able to
fact concretize and express them

Capacity the ability or power to do,

experience, or understand
something

Child Participation means that the children,

regardless of gender, are part
of the development process

Christian Nurture A fundamental component that

starts within an individual and
always begins at the
transformation of oneself

Church-based is an organizing process which

approach is used by the organizers who
are working within the
structures of the church or
within the components of the
church-based programs

Community a feeling of fellowship with involves a group of people who

others, as a result of share a quality of life which
sharing common attitudes, reflects a commitment to
interests, and goals common mutual concern in the

Community
organizing
Community
participation
Discrimination the unjust or prejudicial
treatment of different
categories of people or
things, esp. on the grounds
of race, age, or sex
Education the process of receiving or
giving systematic
instruction, esp. at a school learning and knowledge
or university
Empowerment give (someone) the
authority or power to do
something
context of faithful, personal,
multi-faceted, relationships
Is a social development
approach that aims to
transform that apathetic,
individualistic and voiceless
poor into a dynamic,
participatory and politically
responsive community
means that men, women, boys
and girls perceive that they
actively participate in all
aspects of their development,
with particular focus on
program planning,
implementation, monitoring
and evaluation
Enhances people's potential,
talents and skills through
generation and establishment
of skills
About gaining freedoms in the
social and political spheres of
life while breaking loose from
the entanglement of
powerlessness, vulnerability
and isolation
Family a group consisting of
parents and children living
together in a household.

Human a continuous process of

transformation profound and holistic change
brought about by the work of
God

Illiteracy unable to read or write

Impact the action of one object refers to significant changes in

coming forcibly into contact conditions related to long-term
with another project aims or vision, that
have occurred as a
consequence of achieving
goals and objectives with
purposeful or irresistible
results.

Marginalization treat (a person, group, or

concept) as insignificant or
peripheral

Ownership is the active engagement of

the hearts and minds of people
in improving their own health
and well being.

Poverty the state of being Absence of capabilities,

extremely poor opportunities and power that
will allow an individual to full
assume his/her role as a
member of the community

Religion the belief in and worship of

a superhuman controlling
power, esp. a personal God
or gods
Spirituality of, relating to, or affecting
the human spirit or soul as
opposed to material or
physical things
Sustainable able to be maintained at a
certain rate or level
Transformation a thorough or dramatic
change in form or
appearance
Transformational
development
Values a person's principles or
standards of behavior;
one's judgment of what is
important in life
Source: New Oxford American Dictionary (2005)
Implies that people at different
levels continually maintain,
improve and replicate positive
changes that are achieved
through transformational
development, without
compromising the welfare of
the future generation
The change from a condition of
human existence contrary to
God's purposes to one in which
people are able to enjoy
fullness of life in harmony with
God
defined as the dynamic, on
going process by which God
brings individuals, families and
communities from their
brokenness toward the
spiritual, relational, physical,
social, economic and
environmental well-being of
God’s shalom
 Part Three

Methodology

a. Respondents

A total of 30% of Registered Families (RFs)of the Area Development

Program of the World Vision Development Foundation Inc. will serves as
respondents of the study. Representatives from each of the six barangays will be
ensured in the survey. For the key informant interviews, respondents will include
community leaders from each barangay including the children and youth leaders.
And for the focus group discussion, there will be representatives from the
different sectors from each barangay so that the views of everybody, including
children will be heard. For every barangay, two sessions will be conducted and
every session will have ten participants. For the most significant change story,
two participants will be chosen and they will be interviewed twice in order to get
all data necessary.

b. Sampling

Purposive sampling will be the method used in the study. This design is
also known as the judgmental sampling. We will be using good judgmental in
selecting the respondents who will best meet the purposes of the study. Whoever
qualifies and is taken until the desired number of sample is attained (Ardales,
1992). We will be using this sampling since it selects information-rich cases for in
depth study of a certain research. The importance purpose of this sampling is
learning a great deal about issues that are significant in the process of the
research, thus it is beneficial for our study (Guerrero). The same will be used in
key informant interview, focus group discussion and most significant change
story.

c. Data Collection Method

In order to gather relevant and needed data for the study, open structured
interview will be used for the RCs and FCs. Guide questions will be used during
the conduct of focus groups to facilitate the flow of discussions. Another guide
will be developed for key informant interviews. To enrich data presentation, a
Most Significant Story will also be made featuring selected beneficiaries. The
interview will be done first for the first four weeks. Next will be the focus group
discussions which will be conducted for six weeks and the Most Significant
Change story will be administered for two weeks in four sessions.

d. Data Gathering Techniques and Sources

We started our study by choosing a topic that we want to investigate

about. We decided to choose Christian nurture strategy as a community
organizing since only few studies have been conducted about the said research.

After the finalization of the topic with the approval of the research adviser,
we started developing a proposal for the said topic.
 Before going to the community, we will present first a letter to the NGO,
each barangay where the study will be conducted, and to the community leader
asking permission if they can participate in our study.

After approaching the necessary people, respondents for the interview will
be indentified through the help of community leaders and staff from the office.
Then the interview will be started with the community volunteers. The
participants for the focus group discussions will be identified based on the
interview conducted. There will be different sessions for every barangay so that
the venue will not pose as a major problem. Through the FGD, two Most
Significant Change participants will be identified. There will be two different
sessions for these two participants.

Secondary data will be from the reports published by the NGO, the data
they have on the registered families, literatures on Christian Nurture and its
indicators and literatures by other faith-based organizations.

e. Plan for Analysis

The survey method, key informant interview and the guided focus group
discussion will be of help in analyzing our data. Using the methods contain
personal information and other important information that will be used in the
study of the impact of the Christian Nurture Strategy in the Area Development
Plan of the World Vision Development Foundation International in San Jose,
Antique. Based from the information and the data we will gathered from the
Registered Children and Registered Families done through the three methods we
will used, analysis of these data and information will now be possible.

We will first study and analyze the background information of the RCs and
the RFs and what are the possible criteria and their common background that
allowed them to be part and considered and qualified to be part of the Area
Development Program.

Key informant interview will then be further give us the knowledge and
understanding of the participants/beneficiaries on their situation before they
qualified as RCs and RFs, and be a part of the said program. Key informant
interview will also provide us the idea on the impacts of the Christian Nurture
that the informant witnessed or observed among the participants/beneficiaries
after they became part of the program.
 Focus group discussion will then be used which aims to allow RCs and RFs
to have a say in the impacts of Christian Nurture on their lives. FGD will help us
to further deepen our analysis of the Christian Nurture impact on the people’s
lives to be a better one.

We will be selecting two Most Significant Change Story participants among

the beneficiaries to share their learnings and experiences to other beneficiaries
so that they can also learn and get some knowledge about the shared
experiences o f the two that help them to continue what they have started.

f. Time Frame

Week/Month Activity Persons Involved

November Conceptualization Jirah, Eleonor, Sir Jorge

December Planning- Objectives and Jirah, Eleonor, Sir Jorge

Significance of the Study

January Planning- Rationale Jirah, Eleonor, Sir Jorge

February Planning-Related Jirah, Eleonor, Sir Jorge

Literature

March Planning- Related Jirah, Eleonor, Sir Jorge

Literature and
Submission of Draft

June 9 Visit PPSA and discuss Jirah and Eleonor with

research paper PPSA staff
June 23 Observe activities Jirah and Eleonor with
conducted by PPSA PPSA staff and
community

July 7 Inform barangay captains Jirah and Eleonor with

and community leaders PPSA staff and
community leaders

July 21 Identify respondents for Jirah and Eleonor with

interview PPSA staff

July 28-August 15 Interview respondents Jirah and Eleonor with

community and student
volunteer

August 25 Identify FGD Jirah and Eleonor

participants/schedule
FGD

September 1-December FGD sessions Jirah and Eleonor with

11 PPSA staff and student
volunteers

January 5 Identify 2 Most Jirah and Eleonor

Significant Change
participant

January 5 Inform participants Jirah and Eleonor

January 8-9 Interview participant 1 Jirah and Eleonor with

student volunteer

January 15-16 Interview participant 2 Jirah and Eleonor with

student volunteer

January 18-February 25 Analysis of Data Jirah and Eleonor with

help of professors

February 26-March 18 Write up Jirah and Eleonor with

help of professors
Bibliography

Ardales, V. B. (1992). Basic Concepts and Methods in Research. Quezon City:

Great Books Trading.

Baliao, M. E., & Loriega, E. V. (2004). Society and Culture. Iloilo: Mindset
Publishing Inc.

Batistiana, B. and Murphy D. (1996). Rural Community Organizing in the

Philippines. Quezon City: Community Organization Training and Research
Advocacy Institute.

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