Reviewer

Self-Awareness and Values Clarification

Nature of Self. Self as defined by the Cambridge dictionary is “a set of someone’s characteristics such as
personality and ability, that are not physical and make that person different from other people.”

James Williams (1890) talked about the following different selves: the material self, the social self,
the spiritual self and the pure ego which he gave no description of. The material self includes one’s body,
family, clothes, home. “The social self is configured based upon our interaction with the society and the
reactions of others that are analyzed in order to contribute in our idea of social self” (Williams, 1890, p.
295). While spiritual self involves the “inner or subjective being, psychic faculties or dispositions”
(Williams, 1890, p. 295)It is imperative to unify these selves to form one cohesive self. A person that is in
touch with all his “selves” functions best and responds better to his/her surroundings.

What is self-awareness?. Self-awareness represents the extent to which you know yourself.
Understanding the many areas of ourselves is the key to become more self-aware. It includes personality,
values, habits, needs, and emotions. Having a clear perception of these areas enables us to have a better
appreciation of oneself and others. Furthermore, we will be able to adjust our attitude and actions and
respond appropriately to other people and situations.

Values Clarification

Values. Values are defined as the ideas, principles, concepts we consider important. Simon, Howe,
Kirschenbaum (1972) discussed seven criteria that constitute a true value:
1. Chosen freely: you have ultimately chosen it yourself.
2. Chosen from among alternatives: without two or more alternatives there is no choice and no true
value.
3. Chosen after consideration of consequences: after reflection on positive and negative consequences.
4. Prized and cherished: the key is the enthusiasm associated with the value.
5. Publicly affirmed: you are willing to acknowledge it and if confronted by another person you would
not deny it.
6. Acted upon: unless acted upon it is not a value, but rather a good idea or belief.
7. Part of a definite pattern of action: a single act alone does not constitute a value. The more we
understand our values, the more we are able to make satisfactory choices and take appropriate
action.

Values Clarification. Values clarification is the process of making a person aware of and
understand what he/she views as important in relation to his/her action.

Having a better understanding of one’s values means having the ability to make satisfactory
choices and take appropriate actions.

Filipino Values. Licuanan (n.d.) explained the roots of the Filipino character through history,
culture and language, social environment, economic environment and political environment.
1. History – We are the product of our colonial history, which is regarded by many as the culprit behind
our lack of nationalism and our colonial mentality. The American influence is more ingrained in the
 Philippines because the Americans set up a public school system where we learned English and the
American way of life.
2. Culture and Language – Characteristics such as warmth and person orientation, devotion to family,
and sense of joy and humor are part of our culture and are reinforced by all socializing forces such as
the family, school, and peer group.
3. The Social Environment – The main components of the social environment are social structures and
social systems such as interpersonal religious and community interaction. The social environment of
the Filipinos is characterized by a feudal structure.
4. Economic Environment – Many Filipino traits are rooted in poverty and hard life which is the situation
of most Filipinos. Our difficulties drive us to take risks, impel us to work very hard, and develop in us
the ability to survive. Poverty, however, has also become an excuse for graft and corruption,
particularly among the lower rungs of the bureaucracy.
5. The Political Environment – Being a Filipino means having good citizenship values such as Pagkamaka-
Diyos, Pakamakatao, Pagkamakabayan, and Pagkamakakalikasan.

The Lasallian Core Values. The Lasallian Guiding Principles discusses the Three Fundamental
Values that constitute the formation of every Lasallian.
1. The Spirit of Faith. Sees, judges, and acts from the perspective of Gospel values and convictions.
2. The Spirit of Zeal for Service. Participates wholeheartedly in activities oriented towards the integral
salvation of persons, particularly the poor.
3. Communion in Mission. Work together and by association for the common mission and core values
of the institution.

The Benildean Expressions of the Lasallian Core Values. One of the primary sources of values is
school, hence the pertinence of knowing what values the school puts forth.

The table that follows shows the definitions and manifestations of the seven (7) Benildean
Expressions of the Lasallian Core Values also known as BenEx:

Table 1
Benildean Expressions Definitions and Manifestations
BenEx Definition Manifestation
God- Being God-centered means having a living • Shares God-given talents with
Centered relationship with God that is nurtured others
through: valuing oneself as a child of God, • Maintains a balanced lifestyle
recognizing God’s presence in events and in • Practices self-control
all of creation, having an authentic prayer • Takes time to reflect on God's
life, living out human and Christian virtues. love
• Recognizes God's faithfulness
• Shares my God-given skills and
talents during community praise
and worship celebrations
• Have a habitual communal
spiritual discipline and practices
(e.g. liturgical activities, praying
the rosary, joining bible studies,
group meditation, retreats and
recollections)
 • Sees God's presence in others
• Seeks inner peace as well as peace
with others
• Respects the dignity of each
person
• Loves God by loving my neighbor
through community service and
volunteerism
• Demonstrates belief in God's
providence by living modestly
Excellence To be a person of Integrity entails the • Upholds the ideals of human
With consistent upholding of one’s commitment conduct by role modelling
Integrity to the common good in thoughts, words • Observes personal work ethics
and deeds in all aspects of life (personal and • Listens to various thoughts or
professional) ideas before arriving at a decision
• Performs tasks even without the
presence of the supervisor
• Tells the truth even if it hurts
• Follows the rules on plagiarism
Creative and To be Creative means having the ability to • Produces new output out of
Innovative conceive new ideas, products, or ordinary resources
processes. • Finds new ways in addressing a
To be Innovative means constantly problem/task
improving on existing ideas, products, or • Strives to address societal needs
processes. • Seeks to understand people to
better respond to their needs
• Pursues actions with a better
future in mind
• Creates valuable output using
minimal resources
• Improves current output using
minimal resources
• Maximizes the use of available
resources to arrive at a solution
• Makes use of unconventional
means /methods in execution of
ideas when appropriate
• Encourages others to come up w/
new or better ideas

Inclusion To be inclusive means recognizing each • Listens to the ideas and giving
person's inherent value by embracing value to the opinions of others
diversity, respecting each one's uniqueness, • Shows patience and understanding
contributing to create and nurture a culture in relating with others
of inclusion. • Recognizes and affirms the
achievements of others
• Gives equal opportunities to
everyone
 • Treats others appropriately
• Involves one's self in multi-sectoral
activities
• Practices and encourages
consultations in problem-solving
and decision-making
• Challenges one's self and others to
be confident and be involved
• Embracing diversity
• Appreciating differences and
uniqueness
Socially To be Socially Responsible is to promote the • Actively participates in forums,
Responsible common good by developing awareness seminars and other avenues to
and understanding of social realities and learn more about various social
taking appropriate action. issues
• Makes decisions that uphold
fairness, justice and equality
• Engages in activities that improve
the quality of life of people
• Volunteers to serve other people
(utilizing one's talents/skills and
resources.)
• Accepts responsibility for one's
choices in the light of society's
challenges
• Influences others to be socially
involved
• Able to come up with strategies to
address social issues/concerns
• Relates one's actions in the light of
one's faith
• Continuously seeks improvement
to better respond to social issues
through feedback and evaluation
• Understanding the situation of the
poor and the dimensions of
poverty

Authentic Christian Humanism

Understanding Authentic Christian Humanism

Definition of terms.

• Authentic – worthy of acceptance or belief as conforming to or based on fact; true to one's own
personality, spirit, or character (Merriam Webster Dictionary, 2017); in tagalog, “Tunay”
• Christian – means believing and following Jesus Christ, who by being human, has revealed to us
what it means to live and become a person (Ateneo De Davao University, 1999). In tagalog,
“Kristiyano”
 • Humanism – means a concept/view of person which believes in the primacy of the human being
(Ateneo De Davao University, 1999). In tagalog, “Pagpapakatao”
Authentic Christian Humanism (ACH)/ “Tunay na Kristiyanong Pagpapakatao.” The key in
understanding ACH may revolve around the question: What does it really mean to become human? Being
humane? As becoming human or being humane is linked to a higher level of a person's character or being,
as such humanistic philosophy focuses on the actualization of human potentials, enhancement of human
experiences as they would contribute to personal happiness, social justice, democracy and a peaceful
world. Thus, ACH is a continuous process of life that are comprised of different essential relations. These
relations are one’s relation to self, to fellow human being, to the material world, to the society, and with
God. Accordingly, only in establishing these relations can a person truly say that he/she becomes full
human or be humane.

A person’s five (5) essential relations. Ateneo De Davao University (1999) has articulated the
ACH’s Five Essential Relations as part of their First-Year Christian Formation Program. These are the
following:

In relation to self. Understanding oneself and realizing the values within a person’s existence is
important to guide one’s purpose. In understanding one’s relations to self, it is important to consider that
each person:

has intellect and free will – Everyone is endowed with natural capacities and abilities. Primary
among them is the ability to reason and to decide freely. The person has the ability to choose among
options: to work for or disregard truth and goodness. And because of intellect and free will, everyone has
inalienable rights to free expression, to information, to education, to assembly, to worship and to
collective action. Therefore, the person has the right to seek truth and act in freedom. With freedom
comes responsibility – the duty to respect the rights of fellow humans and to be accountable for his/her
acts. While one enjoys freedom, one does not have the right to hamper or curtail the freedom of others.
Rather, to promote the welfare of everyone.

has dignity (Ps. 8:5) – Everyone is bestowed with dignity. It is not something that can be given or
taken away at will. It cannot be destroyed even if recognition is being denied. The person, by virtue of
his/her dignity, is an end and not a means or a tool. This dignity demands absolute respect; therefore, it
cannot accept the manipulation of persons as justified, even if the end is apparently good. Jesus Christ
showed His full recognition of the dignity of person through His forgiveness, acceptance and affirmation
of the rejection of persons and the sinners throughout His Ministry.

is created in the image and likeness of God (Gen. 1:26) – This underline the freedom and dignity
of the human person. There in each person is a "God-likeness" for God "breathed life-giving breath in his
nostrils" (Gen. 2-27). The person, therefore is a co-creator, co-worker and co-savior of God. Creation and
Salvation is an on-going process; and we are all part of it. We are called to engage ourselves in it. In the
process, we affirm that the self is not alienated from the creation process, for it is being created
continuously. The person is an embodied spirit - composed of both body and spirit. To see the person
primarily as only a body is to see the person as an animal. By his/her capacity for interior life, he/she
outstrips the whole universe of things (Gaudium et spes, 1965). On the other hand, to treat the person as
primarily spirit is to treat the person as an angel. The only treatment that is true is that which regards the
person as a composite whole --- body and spirit. The person is called to be like God in the affirmation of
truth and love which is the principle and purpose of freedom and dignity.
 is ambivalent – The person is primarily good. In him/her is the ability to go beyond selfish interest
and to work for justice and goodness. On the other hand, the person has the tendency toward evil and
the capacity of selfishness and oppression. His/her desires may be drawn to a false good which the world
dictates. This implies that there is a great danger in empowering a person with absolute authority and
influence. There is a need for checks and balances if we are to help deter a person from succumbing to
natural weaknesses. Another implication is that there must be constant choosing/opting to do the good.
Because of our ambivalence, it takes practice to be/do good. There is a need to be aware of our
weaknesses for only then can we be open to the possibility of conversion. Furthermore, there is a need
for constant vigilance and discernment against evil. In Jesus Christ, we see a person who truly strove to
do good. Constant prayer and discernment guided Him to seek the will of the Father and act
correspondingly in freedom. He was tempted (Luke 4:1-13), but in Him we see the capacity of the person
to go beyond temptation.

is limited – Though endowed with great capacities and potentials, the person is limited. Firstly, is
the limitation in life span. But we see that the significance of death lies in how life was lived --- whether
we constantly opted for the good or not. The meaning of one’s life extends to one’s death. Secondly, the
person is limited in capacity to know, in actual knowledge, and in capacity to do. The truth unfolds, and
we can only know so much at a given time. This implies the need for an on-going questioning of personal
values, for openness to criticism, for sharing and communications – because there is no monopoly of the
truth.

is unique – Everyone is singular – no two persons are alike. Everyone has his/her own personal
story of history worth listening to. The uniqueness of the person must be respected. The emphasis of
collectivity should not be made at the expense of the uniqueness and dignity of each person.

In relation to fellow humans. Appreciation of one’s relationship to fellow humans, reinforces that
a person:

is a social being – God did not create the person as a "solitary being", but wishes him/her to be a
"social being" (Gen. 2:18-23). Every individual is oriented towards other people and needs their company.
No one came to this world by him/herself alone, our being here is made possible through others in the
very phenomenon of conception and birth. The person fulfills the self with and through others. Through
and with others’ help, a person’s limitations are filled up and potentials furthered. Thus, it is imperative
that people cooperate with each other in order to better the quality of their lives in society. The person
can only grow and realize his/her vocation in relation with others. Yet he/she is not totally dependent on
others, that he/she can still stand alone. But there is a need for reciprocal bonds governed by truth and
justice – not self-sufficiency nor absence of relationships.

is of equal value with other persons – Many of our values and structures operate on an implicit
"postulate of inequality" (the hidden assumptions that some people are naturally inferior to others).
However, while natural inequality exists among people, God has gifted all with equal dignity. We are all
equal in basic rights and basic needs on a person-to-person level and on a nation-to-nation level. This
equality is not synonymous to uniformity, but equality amidst uniqueness. Thus, all persons are to be
treated as equals: regardless of status and sex – which calls for gender equality. The relationship must be
just and suffused with love.

In relation to society. The persons’ relationship to society is not only to other people or to groups
of people but to structures as well. Structure mirrors the dominant values of people, which maybe
associated to be a crystallization of people’s political attitudes, way of life and economic relationships are
organized patterns of interrelated rights and obligations of persons and groups in a society analyzed in
terms of status, roles, social norms and social institutions which bind people together. Thus, we need to
realize that as a person we serve the society:

as intervenor – Persons create social structures to respond to similar needs and for the
good/welfare of all. The person affects structures and structures affect the person. Failure to analyze and
criticize existing structures means agreeing with or sanctioning them. Since, the structures were put up
by people,the people have the capacity to maintain, stabilize and strengthen just structures. On the other
hand, people have also the capacity to change and create a new one, if the structures were unjust.
However, this can only have achieved through each person’s active participation. A person is part of and
shaped by the past. But because history is still being made, the person also shapes future events. The
person, therefore, can help change and direct society and the history of the nation.

is a patriot – The country is considered a person’s bigger family, since he/she is inextricably
linked with others and society. We are responsible and accountable to the future generation for the
situation they would have.

In relation to the material world. It is important to realize that one’s value and worth is not actually
relative to one’s material possession and ownership. With this discussion, the students need to realize
that our relationship with the material world does not define us as a person, but realizing that a person:

is a material being – The person needs the resources of the material world for his/her personal
and social fulfillment. This is a manifestation of the bodily dimension of the person.

is a worker – The person interacts with the world through his/her work. In doing so, the Lord’s
mandate to have "dominion over the earth" is exercised. Work means to fulfill one’s personhood and to
glorify God – our Creator. And in as much that the worker has dignity, so does his/her labor.

is a caretaker – The things of this world are for all people to use. They are to be used, not adored,
nor amassed. We are caretakers of this world – not the owners of it. Ownership is only a secondary right
to use. All the earth’s resources must benefit all. Now and for the succeeding generations. As caretakers,
we are responsible for the preservation and development of the earth. When the earth is abused, life
itself is endangered. No one has the right to destroy the earth. No one has the right to manufacture
anything that could destroy it. No one, and no generation has the right to treat the earth as if it were their
own; not do they have the right to decide what the next generation needs.

is above materials things – There is a need for simplicity of lifestyle – to live only according to
what we need to survive and enhance our personhood. The things of this world were given to us to help
us know, love and serve God. Anything that is a hindrance like wealth should be rejected.

In relation to God. Ultimately one great value to realize is our relationship to our Creator. It is
important for us to note that a person:

is transcendent – The person needs to relate to a Greater Being. The materiality and temporality
is transcended because of the touch of the divine in each person. The person has but one final goal: God.
He/She is called to know, love and serve God. And to constantly choose that which would help in fulfilling
this, everyone has a God – given mission to fulfill. And we must work here and now for the thereafter.

has a conscience – “Conscience is the most secret core and sanctuary of the person. There
(he/she) is alone with God, whose voice echoes in his/her depths" (Pope Paul VI, 1965).
 is dependent on God – The person constantly and continually tends to and goes back to God. This
dependence is not opposed to human freedom; for human freedom takes its meaning and consistency in
the persons truly fulfills his/her freedom.

is a child of God – By virtue of the Incarnation and the Redemption of Christ, persons have been
raised to the level of being children of God. The right to the kingdom of God has been earned for them.

Authentic Christian Humanism (ACH) framework. The framework makes it easier for students to
appreciate the concept of ACH as it already symbolizes and represents the significance and role of each
relation to oneself.

Figure 1
Authentic Christian Humanism Framework

The self is in line with the fellow humans and society as it shows equality among all human beings.
Self is in the center as we recognize the need for individuals to first understand their being humans and
learn to respect their own selves, then eventually lead to respecting their fellow humans, realizing that in
understanding oneself, we’ll find oneness in understanding others and the society we belong. God is
above the self, fellow humans, society as it shows that a person should relate to a Supreme Being and that
all its efforts should be directed towards a fulfillment of a higher good. Material world, is under self, as it
emphasizes that a person can never be equated to any material thing and does not have any equivalent
price or amount of money. It also signifies that human beings have an intellect and freewill, which the
material world does not have but not undermining the importance of it in a person’s life.

In general, ACH emphasizes the concept of equality in society. Although this may not seem clear
in all situations this concept should be a vision that every people should aim for. Thus, it is important to
clarify what equality is and how our students see the value of equality in their lives.

Value of Equality
 The value of equality in relating with to oneself, others, material worlds, society, and with God is
highly emphasized in the contextualizing ACH, and as cited in the Modules on Good Citizenship Values by
The Institution Building Team of CHED (2004). This values were also highlighted in the National Service
Training Program as it aimed to enhance civic consciousness in the virtues of being “makabayan”,
“makatao”, “makakalikasan” at “makabansa”; in recognition of the vital role of the youth in nation
building. These are the following:

1. We come from the same Maker, we share in the same Destiny to live happily, in dignity, in peace
and harmony.
2. It is a universally accepted truth that “all men (and women) are created equal, gifted with reason
and freewill”. This is the basic principle on which our fundamental rights (Bill of Rights) are based.
3. Every person should be given equal opportunity to develop him/herself, be a better person and
pursue happiness in his/her lifetime. Thus, all agencies of society, the family, the school,
government, and community should respect this right and aid the person in his/her pursuit.
4. No man (woman) is over and above the law. The law provides fairly for everyone without
distinction. Justice is blind when it metes out justice.
5. The value of equality should move every citizen to look after and care for the less fortunate, the
poor, and the oppressed.
6. Respect for equality means respect for others in the same light that we want them to respect us.

Figure 2
Authentic Christian Humanism Framework – Value of Equality

Practical Application of ACH

This practical application of ACH was articulated from the Principle Centered Leadership of Covey
(1992). These can be grouped into three (3) themes: spiritual, economic and political aspect.

Spiritual aspect.

Worship with sacrifice. It is important that a person translates his/her faith into action and not
only through prayers. It is in St. La Salle’s word that he said “The True Essence of Christianity is in Service
to the poor”. It is important that we assist people who are unfortunate, poor, and oppressed to fulfill their
full potentials as human beings.

Economic aspect.

Wealth with work. People should gain wealth or money through hard work. Gandhi stated that
wealth without work is one of the seven deadly social sins wherein a person who gains money from quick-
schemes loses it immediately and does not learn any skills in the process. Proverbs 10:2 also agrees saying
that ill-gotten gain has no lasting value, but right living can save your life. If you have money, but no
character, you are still going to be miserable. Character, which comes from right living, is its own reward.

Commerce with morality. It is important that in any business transaction both parties should
come out fairly. Mahatma Gandhi once stated that one of the deadly social sins is commerce without
morality. This is a challenge for every human being to give what is due to others. Many situations in society
wherein we see people prioritizing profit over people. Thus, other people sacrifice their workers’ welfare
in order to gain more.
 Political aspect.

Politics with principle. If there is no principle, there is no true north, nothing you can depend
upon. The focus on the personality ethic is the instant creation of an image that sells well in the social and
economic marketplace. In the Philippines, many politicians make use of large amounts of money to create
an image where they claim to be of service to the poor when sometimes they do the opposite. It is
important that politicians put the welfare of their people in the forefront of their service and not their
own vested interests.

Knowledge with character. People should not only strive for intellectual growth but also on one’s
improvement as a person. This is because intelligence is useless if a person does not have a strong
character. Thus, it is significant and vital to invest on the values formation of each individual.

Science with humanity. If science becomes all technique and technology, it quickly degenerates
into man (woman) against humanity.

ACH and the Aims of NSTP

ACH concepts serve as a guiding framework for the National Service Training Program (NSTP) as
it aimed to promote and integrate values education, transformational leadership, spirit of patriotism and
nationalism and sustainable social mobilization for youth development, community building and national
security. The goal of NSTP is to enhance civic consciousness and defense preparedness among the youth
and thus, promote the role of the youth in nation building.

Using the lens of equality in our dealings and relations to self, fellow humans, society, material
world and with God; and having that value of Benildean-Lasallian spirituality as a framework for engaging
in service and appreciation of others and the communities, ACH complements the service component of
NSTP used as an avenue to encourage the students’ value of becoming persons for others, promoting and
advocating for social justice in solidarity with the poor. These facilitate the students’ realization of their
gifts and talents to actually make a difference to others and the society at large.

Poverty
Coming up with a definition of poverty that encompasses the different notions of how it is
perceived and is understood can be challenging. The word poverty paints different pictures for different
people. Some would probably relate the word to situations where extreme cases of starvation and hunger
are evident. On the other hand, some might picture a scene of public protests where workers are asking
for wage increase or where people are asking for the passage of a bill on universal health program. Thus,
in the process of understanding the concept of poverty, it is important to consider different perspectives
and how its pervasiveness affects people. Only with a better understanding of its nature and complexity
that stakeholders will be able to come up with more sustainable solutions to counter it.

Poverty is typically defined from an economic perspective—looking at what is either lacking or

absent in terms of income and access to basic needs (Virola-Gardiola, 2009). This definition is commonly
accepted because lowness of income is used as a criterion in identifying poverty since income can
determine access to basic needs (Sen, 1999). As stated by economist, Amartya Sen (1999), poverty in
income “robs people of the freedom to satisfy hunger, or to achieve sufficient nutrition, or to obtain
remedies for treatable illnesses, or the opportunity to be adequately clothed or sheltered, or to enjoy
clean water or sanitary facilities” (p. 4).
 However, if poverty is seen as a deterrent to development that needs to be addressed, then
understanding poverty from economic perspective alone may not suffice. This is because increase in
income does not necessarily equate to people acquiring capabilities needed for development (Sen, 1999).
Hence, Sen (1999) stated that, “poverty must be seen as the deprivation of basic capabilities rather than
merely as lowness of incomes” (p. 87). The presence of human capabilities is important because it will
enable people “to lead the lives they have reason to value and to enhance the real choices they have.”
(Sen, 1999, p. 293).

Furthermore, Sen and Anand (1997) emphasized that poverty “can involve not only the lack of
necessities of material well-being, but also the denial of opportunities of living a tolerable life” (p. 4). Thus,
even if people do have certain capabilities to get out of poverty, if opportunities to implement these
capabilities are either lacking or absent, people will still find it difficult to improve their lives.

In 2005, Oscar Francisco of the National Anti-Poverty Commission (NAPC), in his presentation,
provided a much broader definition of what poverty is. He stated that “poverty is redefined as not simply
lack of income and 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 a community” (Francisco, 2005, slide
5). Not only did this definition acknowledge the important role the absence of income, capabilities and
opportunities play in determining poverty, it also factored in that the absence of power can lead to
poverty. Emphasis on the significance of power was further stressed by Thomas Carothers of the Carnegie
Endowment for International Peace when he said that not giving importance to power and interest has
led to failures of many program initiatives (VeneKlasen and Miller, 2007). To better understand the
importance of power, VeneKlasen and Miller (2007) quoted the Asia Pacific Bureau of Adult Education’s
1993 study, stating that: “Power can be defined as the degree of control over material, human, intellectual
and financial resources exercised by different sections of society. The control of these resources becomes
a source of individual and social power. Power is dynamic and relational, rather than absolute — it is
exercised in the social, economic and political relations between individuals and groups. It is also
unequally distributed – some individuals and groups having greater control over the sources of power and
others having little or no control. The extent of power of an individual or group is correlated to how many
different kinds of resources they can access and control.” (p. 41).

Types of poverty. There are many types of poverty based on what is being assessed. For instance,
there is generational poverty and situational poverty that looks at the pervasiveness of poverty incidence
considering time. Absolute poverty and relative poverty, on the other hand, considers the more economic
nature of poverty.

Generational poverty or chronic poverty refers to poverty situations wherein individuals and
families have been living in poverty for generations (eSchoolToday, n.d.). Getting out of the poverty
situation may be more difficult as the affected individuals and families, to start with, were born with
already limited access to material resources, capabilities, opportunities and power.

Situational poverty or transitory poverty refers to situations wherein people experience poverty
all of a sudden, for instance, experiencing sudden poverty due to a disaster experience. Most of the time,
when given assistance, people in this situation can get out of poverty (eSchoolToday, n.d.).

Absolute poverty refers to situations when people are not able to have the basic needs necessary
due to low income (Brodie, 2014). A society’s poverty threshold is considered in determining absolute
poverty as it “quantifies the number of people below the poverty line and is independent of place and
time” (Ludi, n.d., p. 1)

Relative poverty refers to people whose economic status is much worse than what is normally
the acceptable or general standard of living “by comparing them with others in the population under
consideration” (Ludi, n.d., p. 1).

The marginalized groups. Disadvantaged or vulnerable groups who are most of the time in the
state of poverty and find it difficult to get out of difficult situation is generally referred to as marginalized
sectors or groups. This is because the group experience marginalization “where a whole category of
people is excluded from useful and meaningful participation in political, economic, social, and cultural
life” (RA 9710 - Magna Carta of Women of 2009 Implementing Rules and Regulations, 2010, p. 43).
Marginalized groups are “mostly living in poverty and have little or no access to land and other resources,
basic social and economic services such as health care, education, water and sanitation, employment and
livelihood opportunities, housing, social security, physical infrastructure, and the justice system” (RA 9710
- Magna Carta of Women of 2009 Implementing Rules and Regulations, p. 43).

Just by belonging to a particular marginalized group may already put an individual in a

disadvantaged position because of discrimination and limited access to resources that are supposedly
basic. For instance, being a person with disability upon birth may already hinder the individual to access
good education due to the limited number of schools that addresses the needs of persons with disabilities
(PWD). The situation becomes more difficult for a PWD who is also a woman because the person may
experience inequalities for being both a PWD and a woman. For example, a blind woman who was
assaulted and raped by an offender who sees women as object and thinks that it is easy to take advantage
of an individual who cannot see. Thus, it is important for development initiatives to address differentiated
needs of marginalized groups to provide opportunities for people to develop.

The following groups or sectors are often considered marginalized:

Small farmers and rural workers refer to the sector “engaged directly or indirectly in small farms
and forest areas, workers in commercial farms and plantations, whether paid or unpaid, regular or season-
bound. These shall include, but are not limited to: (a) small farmers who own or are still amortizing for
lands not more than three (3) hectares, tenants, leaseholders, and stewards; and (b) rural workers who
are either wage earners, self-employed, unpaid family workers directly and personally engaged in
agriculture, smallscale mining, handicrafts, and other related farm and off-farm activities” (RA 9710 -
Magna Carta of Women of 2009 Implementing Rules and Regulations, 2010, p. 43).

Fisherfolk refers to those “directly or indirectly engaged in taking, culturing, or processing fishery
or aquatic resources. These include, but are not to be limited to, women engaged in fishing in municipal
waters, coastal and marine areas, women workers in commercial fishing and aquaculture, vendors and
processors of fish and coastal products, and subsistence producers such as shell-gatherers, managers, and
producers of mangrove resources, and other related producers” (RA 9710 - Magna Carta of Women of
2009 Implementing Rules and Regulations, 2010, p. 42).

Urban poor refers to the sector “residing in urban and urbanizable slum or blighted areas, with or
without the benefit of security of abode, where the income of the head of the family cannot afford in a
sustained manner to provide for the family's basic needs of food, health, education, housing, and other
essentials in life” RA 9710 - Magna Carta of Women of 2009 Implementing Rules and Regulations, 2010,
p. 43).
 Indigenous Peoples refers to a “group of people or homogenous societies identified by self-
ascription and ascription by other, who have continuously lived as organized community on communally
bounded and defined territory, and who have, under claims of ownership since time immemorial,
occupied, possessed customs, tradition, and other distinctive cultural traits, or who have, through
resistance to political, social, and cultural inroads of colonization, nonindigenous religions and culture,
became historically differentiated from the majority of Filipinos. They shall likewise include peoples who
are regarded as indigenous on account of their descent from the populations which inhabited the country,
at the time of conquest or colonization, or at the time of inroads of non-indigenous religions and cultures,
or the establishment of present state boundaries, who retain some or all of their own social, economic,
cultural, and political institutions, but who may have been displaced from their traditional domains or
who may have resettled outside their ancestral domains as defined under Section 3 (h), Chapter II of
Republic Act No. 8371, otherwise known as the Indigenous Peoples Rights Act of 1997 (IPRA of 1997)”;
(RA 9710 - Magna Carta of Women of 2009 Implementing Rules and Regulations RA 9710 - Magna Carta
of Women of 2009 Implementing Rules and Regulations p. 42)

Workers – Migrant Workers, Workers in the Formal Economy, Workers in the Informal Economy

“Workers in the Informal Economy refers to self-employed, occasionally or personally hired,

subcontracted, paid and unpaid family workers in household incorporated and unincorporated
enterprises, including home workers, micro-entrepreneurs and producers, and operators of sarisari stores
and all other categories who suffer from violation of workers' rights

Migrant Workers refers to Filipinos who are to be engaged, are engaged, or have been engaged
in a remunerated activity in a State of which they are not legal residents, whether documented or
undocumented

Workers in the Formal Economy refers to those who are employed by any person acting directly
or indirectly in the interest of an employer in relation to an employee and shall include the government
and all its branches, subdivisions, and instrumentalities, all GOCCs and institutions, as well as non-profit
private institutions or organizations” (RA 9710 - Magna Carta of Women of 2009 Implementing Rules and
Regulations, 2010, p. 42-44).

Women refers to both adult and child female human according to The American Heritage Medical
Dictionary (2007). Further, a female refer to "an individual of the sex that bears young" or "that produces
ova or eggs" (MedicineNet, 2018).

Children are those who are “below eighteen (18) years of age or over but are unable to fully take
care of themselves or protect themselves from abuse, neglect, cruelty, exploitation, or discrimination
because of a physical or mental disability or condition” (RA 9710 - Magna Carta of Women of 2009
Implementing Rules and Regulations, 2010, p. 41).

Youth are those whose “ages range from fifteen (15) to thirty (30) years old as defined in Republic
Act No. 8044, otherwise known as the Youth in Nation Building Act” (RA 9710 - Magna Carta of Women
of 2009 Implementing Rules and Regulations, 2010, p. 44).

Older People/Elderly/Senior Citizens refer to “individuals belonging to the age group 60 years
and over” (Philippine Statistics Authority, 2008)

Persons with disabilities “refers to those who are suffering from restriction or different abilities,
as a result of a mental, physical, or sensory impairment, to perform an activity in the manner or within
the range considered normal for a human being as defined in Republic Act No. 7277 as amended by
Republic Act No. 9442, otherwise known as the Magna Carta for Disabled Persons” (RA 9710 - Magna
Carta of Women of 2009 Implementing Rules and Regulations, 2010, p. 43)

Poverty measurement. Precise measurement of poverty is important as it provides necessary

data that stakeholders can use. Combined with the appropriateness of poverty measurement criteria, it
enables development workers and policymakers assess how much resource will be allocated and what
types of resources are needed to address poverty concerns. Measuring poverty incidences in different
areas, be it within the country or in the international community, is imperative for local and national
governance when it comes to setting strategic goals because agenda and development priorities
combating poverty are defined (World Bank Institute, 2005)

Similar to that of poverty definition, the traditional way of measuring poverty is focused on
income or expenditure. Several examples of this include the “$1-a-day” and poverty gap poverty
measurements (National Statistical Coordination Board, 2005).

Acknowledging that poverty is more than the lack of income, outcomes-based poverty
measurement emerged wherein salient outcomes indicators are determined and then measured. One
example of this is the Human Development Index (HDI) which is a “summary measure of average
achievement in key dimensions of human development: a long and healthy life, being knowledgeable and
have a decent standard of living” (UNDP, n.d.)

Social Analysis
Social Analysis is the systematic and scientific way of understanding social realities through
identification and classification of social facts, determining its relations and interpret using the different
tools of analysis (Ferrer, 2009).

Principles on social analysis. Social reality forms part of a whole. Social facts are to be taken
collectively and must be analyzed in order to ascertain causes, relations and effects. Furthermore, social
reality has both visible and invisible elements (Luna, et al., 2009). Examples of invisible elements are social
structures and systems that are only understood through analysis and logical thinking.

Everything is interrelated. Social dynamics are influenced by social events, social structures and
elements. Each are affected by other elements. Examples of this are the political-economic and socio-
cultural elements of the society, although relatively autonomous, they co-exist together.

Tools of analysis. To facilitate understanding of social reality, different tools of analysis are
required to objectively analyze the situation. Tools of analysis will help identify factors that contribute to
poverty and eventually determine priorities for development interventions and other social actions. The
following are some of the tools of analysis used in development work to trace the root causes of poverty
as basis for interventions.

Historical analysis. This is a tool that traces historical events and processes for proper
understanding and interpretation of existing social reality. This can show patterns and trends in the past
that can help interpret current events and issues including development interventions done. This can help
development practitioners appreciate efforts done in the past. Hence, weaknesses are improved and
strengths are further developed (Fillpot, n.d.).
 To facilitate the use of this tool, it is recommended to use historical timelines to help understand
chronology of events that will present how each overlaps in time. Further, timelines provide visual
representation of events that will help determine causal relationships among it. Newly encountered
events and issues are better situated in relation to previous events already studied.

In examining poverty in the Philippines using historical analysis, the simple timeline of the
Philippine history shown in Figure 1 may be used. The process is to identify the most significant events in
the history of the country that triggered poverty.

Figure 1
Timeline of the Philippine History

Structural analysis. Structural analysis is a “study of interrelationships and of the functions of a

system” (Ferrer, 2009, p. 32). Structure is defined as the coherent totality composed of a set of stable but
invisible relationships that determine the functions of each element of totality. System is “the coherent
totality but composed of visible elements, which follow a definite internal order of hierarchy” (Ferrer,
2009, p. 32). It is “the entire organized and orderly process of doing something which structures refer to
the invisible set of relationships that determine the functions of the elements in a system” (Ferrer, 2009,
p. 32).

Four Basic Structures (Luna, et al., 2009)

1. Economic Structure. This is the material organization or the sustaining dynamics of the society. The
following are its three main elements:
a. Means of Production – These are the materials needed in the production process including raw
materials, tools, machines, capital – and how they are owned.
b. Organization of Labor – This refers to the socio-economic relationship arising from the society’s
productive sphere. This may be based on collective labor, like in tribal societies or on bonded labor like in
the case of landlordism, or on hired labor, like in the capitalist enterprises or on individual artisanal work.
c. Distribution of the Social Product – This refers to the way the product of the group is being
distributed among the whole population.
2. Social Structure. This indicates which kind of social groupings are existing in the society under
analysis (clanic, castes, feudal, etc.). The social position of the group is linked with their position in the
economic structure: ownership or non-ownership of the means of production, place in the labor
organization, and access to the social product.
3. Political Structure. This is the governing dynamics of society. This presents ways a society
organizes itself for decision-making. It also shows how systems and people are managed.
4. Cultural Structure. This is the meaning-giving dynamics of society. It provides symbolic
representation of the society’s values, dreams and ideology. Cultural analysis requires to study the
dominant mediating institutions that remold, influence, control or empower a people such as
education, mass media, family, tradition, health, religion, and sports.

The primary concern of development is cultural change. Raising the social awareness of people is
necessary for them to identify with possible solutions to their issues and concerns. Cultural remolding
towards a scientific, mass-based and nationalistic culture should be prioritized in institutions that help
shape the nation to usher significant change towards genuine development.

Gender analysis. This is a tool of analysis that clarifies the power relations between women and
men. It “identifies women’s/men’s performance of roles in society particularly in:
1. reproduction – child rearing, housework, etc.
2. production – economic enterprise, livelihood, income, market production
3. community management – development projects, programs, organizations, policies,
participation” (Ferrer, 2009, p. 35)

To facilitate the understanding on gender, it is important to differentiate sex from gender wherein
the latter refers to the physical attributes of a person as defined by biology and anatomy while the former
refers to the identity of men and women as socially determined (Dionisio, 1994). Gender is learned
through a process of socialization within the cultural context (Luna, et al., 2009). It is concerned with the
social roles and interactions of men and women wherein issues on disempowerment, marginalization,
inequality and subordination are manifested.

The gender differentiation evolves a power relation. Development needs to be sensitive to this
power relation where women are the primary vulnerable and most disadvantaged members. Hence, it is
imperative to understand the social context of women.

Manifestations of Gender Bias (Ferrer, 2009, p. 36)

1. Stereotyping – It is a “very feudal outlook that puts women as second-class citizens in the human
order” (Ferrer, 2009, p. 36) (objects of sexual satisfaction and sexual symbols, weaker sex, emotional,
fickle minded, “tukso” or temptation).
2. Multiple burdens – It refers to the “overburdened role of women which we observe in the community,
summed up in “BBBB” (bahay, bata, bana, baboy, batya, basket or even bayan)”. (Ferrer, 2009, p. 36)
3. Subordination – Women have always been a “footnote” to the men. Gender subordination describes
the secondary position of women vis-à-vis men in society (Dionisio, 1994). This is evident in the
economic sphere wherein men are perceived as the head of households while women are mere
homemakers (Dionisio, 1994). Furthermore, this can also be seen in the political sphere wherein it is
male dominated and male focused.

4. Marginalization/ Discrimination – “Women are not given the proper respect and dignity to be a
member of the human race” (male-generic language, employment) (Ferrer, 2009, p. 37)
5. Violence Against Women (VAW) – “Some common examples of this are sexual harassment, wife
beating, battered women, abused women, rape, and all sorts of criminality that revolves around
violence against the female counterpart” (Ferrer, 2009, p. 37) According to the 2008 National
Demographic and Health Survey conducted by the National Statistics Office, one (1) in five (5) Filipino
women age 15-49 has experienced physical violence since age 15. (Philippine Commission on Women,
2017).
6. Class Oppression – “The degree of subordination, marginalization and the like vary according to
the women’s class belonging” Ferrer, 2009, p. 37).
7. Dehumanization – “Women do not feel that they are significant humans” (Ferrer, 2009, p. 37).

It is necessary to employ gender perspective in the following areas to objectively understand the
relations between men and women:

1. “Gender division of labor as perceived within the three (3) categories of work – production,
reproduction and community;
2. Resource access and control; and
3. Gender relations and constraints to women’s participation” (Ferrer, 2009, p. 38).

Class Analysis and Political Economy. This tool of analysis will facilitate our appreciation on “how
the structures and processes of politics and economy bring about poverty, underdevelopment and
dependency” (Ferrer, 2009, p. 47). It is necessary to understand such processes and relations to determine
the appropriate development strategy to address social inequities and inequality. (Ferrer, 2009, p. 47). To
better understand the relationship of politics and economy and how this relationship brings about
poverty, we have to look at the different key players in the Philippine political-economic structure as
discussed by (Ferrer, 2009, p. 47).

Key Players in the Philippine Political and Economic Structure

1. Foreign Monopoly Capitalist (FMC) – The FMC is the “foreign multi-national corporations that exercise
domain in the economic playing field, and thus greatly influence politics through imposition of its
policies” (Ferrer, 2009, p. 49). The government and policy-makers may become eventually puppets
of these FMC masters.
2. Big Business – “They serve as conduits of foreign technology and are considered local capitalists. They
are evident in the field of trading, exclusive franchise, dealership, and marketing. They have so much
influence on government and on the people because they support different candidates especially
during Presidential elections and expect returns through privileges later on” (Ferrer, 2009, p. 50).
3. Landlord – “They have dominated the rural economy ranging from trading, merchandising, marketing,
and agricultural capital” (Ferrer, 2009, p. 51).
4. Bureaucrats – They are the policy-makers who become pre-disposed to the desires of big businesses
due to the privileges given to them through profits, shares or stocks. They are under the power of big
business; hence, development policies tend to be elitist rather than pro-poor and mass-oriented
(Ferrer, 2009).
5. Workers – “They are the work force that offers labor in establishments in exchange of wages. They
form part of the impoverished majority of the Philippine society” (Ferrer, 2009, p. 51).
6. Peasants – “They comprise the majority of the Philippine population with around 75% of the Philippine
society. The peasants are the farmers and producers who rent agricultural lands owned by landlords
and pay in the form of harvest embodied in a tenancy system of agriculture” (Ferrer, 2009, p. 51).
Figure 3
Illustration of the Philippine Political-Economic Structure

Note: Reprinted from Philippine Political-Economic Structure (p. 48), by E. Luna, et al. Copyright 2009 by
College of Social Work and Community Development – University of the Philippines.

Dimensions of Development

Perspectives on Development

Similar to poverty, the meaning of development varies as it depends on the perspective of people
trying to capture its very definition. Sen (1999) defined it as the “process of expanding the real freedoms
that people enjoy” (Sen, p. 3). Sen (1999) believes that having greater freedom will enable people to
further help themselves as well as the society. To achieve this though, it is necessary that the sources of
unfreedom must be removed: “poverty as well as tyranny, poor economic opportunities as well as
systematic social deprivation, neglect of public facilities as well as intolerance or overactivity of repressive
states” (Sen, 1999, p. 3).

The more guileless yet encompassing definition though came from Robert Chambers (1997) when
he defined development as “good change”. Thus, acknowledging that regardless of indicators, as long as
there is perceived good change for the individual and the society, then there is development. Alan Thomas
(2000) directed Chambers’ definition and clarified that this good change “implies increased living
standards, improved health and well-being for all, and the achievement of whatever is regarded as a
general good for society at large” (p. 23). Thomas (2000) further added that a society in the process of
development, “should also build upon the existing developments instead of implies a process which builds
on itself, where change is continuous and where improvements build on previous improvements” (p. 124).

Sen (1999), Chambers (1997) and Thomas (2000) perspectives on development imply that for
society to realize genuine and progressive development, change must not be in only one aspect. The
change must encompass not only the economic, but the political and sociocultural dimensions of the
society as well. Thomas (2000) warns though that development must be directed as to lessen its possible
negative impacts. As stated by Thomas (2000), “it may be impossible to achieve ‘good change’ on a
continuous basis without destroying something previously held dear, such as traditional values and forms
of livelihood, or a sense of control over day-to-day life” (p. 124). Changes brought about by development
initiatives are hard to predict and control. Thus, initiatives must be intentional so that the change entails
deliberate and directed efforts to attain the kind of change as envisioned by the society (Thomas, 25). This
is to lessen, if not to totally avoid, the possible unintended negative effects of changes. Thus, careful and
projected planning on the side of stakeholders, particularly, the state, is necessary.

Hence, it is necessary for stakeholders to be aware of the different approaches that development
takes, namely: the welfare approach, the modernization approach and the participatory/liberationist
approach, as to come up with appropriate responses and development initiatives.

Welfare approach refers to the “immediate and/or spontaneous response to ameliorate the
manifestations of poverty, especially on the personal level” (DLS-CSB, 2011, p. 61). It tries to identify what
is lacking in terms of basic needs as to immediately fill what is missing thus it adopts the dole-out system
(DLS-CSB, 2011). Welfare approach is particularly helpful during times of immediate need, for instance,
during disasters where help is urgent and economic resources are much needed.

The approach, though beneficial, is not recommended to be implemented on its own especially
during long-term implementation of programs. This is because it “addresses only basic needs without
attempting to solve underlying structural causes” (Masilungan & Maniquis, 2003, p. 58). Hence, there is
the probability of developing dependency instead of independence and interdependency. People who are
at the receiving end of the welfare approach may experience disempowerment, as the approach tends to
not give emphasis on the internal strength and local resources of the people being helped.

Modernization approach entails the adoption of western technology to respond poverty issues.
From a micro-level perspective, this approach “introduces whatever resources are lacking in a community,
for instance, capital and technology” (DLS-CSB, 2011, p. 61). While from the macro-level, it entails
implementation of a national strategy to implement “technological development, for instance,
industrialization” (DLS-CSB, 2011, p. 61). Thomas (2000) further described the characteristics of
development based on modernization by quoting Smelser (1968):

1. “Change from simple and traditional techniques towards the application of scientific knowledge;
2. Evolution from subsistence farming towards commercial production of agricultural goods; and
3. Transition from the use of human and animal power towards industrialization proper” (p. 30-31)

This approach contributes to economic development. Thomas (2000) quoted Bernstein (1983)
that this kind of economic development raises the “productive capacities of societies, in terms of their
technologies (more efficient tools and machines), technical cultures (knowledge of nature, research and
capacity to develop improved technologies), and the physical, technical and organizational capacities and
skills of those engaged in production” (p. 31).

The modernization approach has been helpful in improving the state of work as it provides
technology that makes work easier for people. Production is optimized, too. However, this approach may
lead people to not give value to traditional practices and technology as the society tend to use the western
standards of development. It is important, too, to give attention to the sudden diaspora of people from
farming communities to cities thus leaving behind farmlands and practices—how will this affect the
society in the long run? Acquiring western technology and industries also entails immense financial
resources thus this can be a problem for a more underprivileged and less technologically-advanced
countries.
 Liberationist/Participative approach is a “process of empowering the poor and oppressed sectors
in society to break away from unjust structures so they can pursue their interests” (DLS-CSB, 2011, p. 61).
According to the Tagasan module, majority of the people in the state of poverty “possess genuine/lasting
desire for change” (Training Kit for Professional Student Organizers, 1988, p. 8). Thus, the role of the
society is to act as catalyst so that the negatively affected will see injustice and appreciate own potential
to “spearhead the movement for social change” (Training Kit for Professional Student Organizers, 1988,
p. 9). While the poor is in the process of empowerment, the society may also provide access to skills and
resources.

Though the liberationist approach is ideal as it seeks to recognize the people’s innate power to
change the situation into something positive, this process may take a longer time to be established. This
is because the process of empowerment itself may take time especially for the case of masses who have
been abused and degraded for so long. But once the masses are able to recognize own resources and
sense of power, and the power of collective movement, it is likely that whatever development initiative
that will be implemented, it will be sustainable and genuinely responsive to people’s needs. Root causes
of poverty and injustices will be collectively addressed.
Drug Education
Illegal Drugs

The United Nations Office of Drug Control (1998) defines drugs as “chemical substances that
affect the normal functioning of the body and/or brain” (p.3). Some drugs such as prescribed medicines,
caffeine in coffee and nicotine in cigarettes are legal drugs. Illegal drugs, on the other hand, are “drugs so
harmful that countries across the world have decided to control them” (p.3). Our law against illegal drugs
uses the term dangerous drugs to refer to these illegal substances. The United Nations through the 1961
Single Convention on Narcotic Drugs and the 1971 Convention on Psychotropic Substances identified
more than 200 illegal and restricted drugs. In the Philippines, the most common of these illegal drugs is
shabu, also known as methamphetamine, accounting for 95% of drug-related arrests, followed by
marijuana at 4% then cocaine and ecstasy (also known as MDMA). The Philippines is both a producer and
consumer of illegal drugs (Philippine Drug Enforcement Agency, 2015) despite the decade-old Philippine
laws prohibiting illegal drugs.

The Consequences of Illegal Drugs

In the 2011 Drug Education module for NSTP, Quijano describes the social costs of drugs by
discussing its effects on levels of the individual, family and society-at-large. This section will discuss the
impact of illegal drugs using the same levels.

Individual. The use of illegal drugs affects the body by changing one’s appetite, wakefulness,
blood pressure and mood. These drugs may cause heart attack, stroke, psychosis, and illnesses such as
cancer, HIV/AIDS, and hepatitis. Drugs also affect the brain which causes changes in how the individual
experiences normal pleasures in life such as food, changes in one’s ability to control the stress level, and
changes in decision-making and learning/remembering abilities (NIDA, 2017). For a more comprehensive
material on the effects of drugs on the body, the teacher can refer to the Curiosity episode produced by
Discovery Channel, as posted by DocuDrugs in YouTube. The link can be found in the additional resources
section of this module.

Oneself is exposed to trouble by being involved with illegal drugs. The penalties of RA 9165 are
enough to ruin one’s dream and a successful life (Quijano, 2011). The seemingly harmless “drug trip” or
the misplaced diligence to earn by selling illegal pills can put an end to life in the way it is currently
experienced.

Family. Quijano (2011) explains that the institution of the family, as sacred as it is, is also under
attack from the threats of illegal drug use. The use of drugs disrupts the normal family life as it triggers a
dysfunctional relationship brought by distrust or emotional pain inflicted by illegal drug users on their
family member/s. A family with a member facing legal repercussions of illegal drug use is also subjected
to stress and tension which can affect normal family functions.

Foreign studies have found that children of drug users often abuse or neglect their children
because of their preoccupation with drugs. Children whose family members are drug users often lack
proper immunizations, medical and dental care, and even necessities. The neglect often leads to
developmental and psychological problems (National Drug Intelligence Center, 2006).

In these scenarios, the function of the family to nurture and support its members to be able to
develop a healthy well-being so that they may become productive members of the society has ceased.
The basic unit of society has now failed in its function.

Society at large. According to Quijano (2011), society is affected when organizations connected
to these families and individuals also fall back on their goals after these individual and families fail to
perform their functions and duties. Fields (2007) presents that some drug users he calls “passive”,
avoiding their issues through drug use, cannot be productive and fully-participating members of the
society and their development is hindered as drugs tolerate this passivity. Institutions are therefore
affected by the disruption and passivity caused by society’s drug users.

Filipino college students are (1) peer influence, (2) lack of attention from parents, (3) serious problems
in the family, (4) lack of guidance from parents, (5) weak foundation on moral value, (6) suffering
frustrations, (7) absence of school anti-drug abuse council, (8) lack of drug-abuse prevention activities,
(9) means to temporarily forget problems, and (10) lack of concern from faculty and staff (Caday, 2017).

Drugs Management see Powerpoint Drug Education