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ASSESSMENT ON THE LIVELIHOOD TRAINING PROGRAM OFMANGYAN KALAKBAY MISSION CENTER, INC. (MKMCI)TO THE ALANGAN TRIBE: A BASIS FOR DEVELOPING
EFFECTIVENESS CRITERIA FORTRAINING PROGRAM
A Masters Thesis
Presented tothe Faculty of the Graduate School of Business
University of Perpetual Help System-DALTALas Pinas City
In Partial Fulfilmentof the Requirements for the Degree
Corporate Executive Master in Business Administration
Bernadette M. Ronquillo
March 2013
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APPROVAL SHEET
This Masters Thesis entitled, ASSESSMENT ON THELIVELIHOOD TRAINING PROGRAM OF MANGYAN KALAKBAYMISSION CENTER, INC. (MKMCI) TO THE ALANGAN TRIBE: ABASIS FOR DEVELOPING EFFECTIVENESS CRITERIA FORTRAINING PROGRAM prepared and submitted by Ms. BERNADETTEM. RONQUILLO in partial fulfilment of the requirements for the degree ofCorporate ExecutivesMasters in Business Administration, has beenexamined and is recommended for acceptance and approval for Final
Oral Examination.
CYNTHIA A. ZARATE, DBAAdviser
ORAL EXAMINATION COMMITTEE
Approved by the Committee on Oral Examination with a grade of
_____________________.
ATTY. IRINEO F. MARTINEZ JR., PhD NELSON A. SILVA, DBAMember Member
DOMINADOR M. NARAG,PhDChairman
Accepted and approved in partial fulfilment of the requirements forthe degree of Masters in Business Administration.
ATTY. IRINEO F. MARTINEZ JR., PhDDean
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ACKNOWLEDGEMENT
The researcher would like to give glory and honor to the Father,
the Almighty God, the source of strength, the fountain of wisdom and
love, the creator of opportunities and human aspects to make all these
things successful. She will be forever grateful to the following people
who contribute their significant parts in the realization of this self
effacing piece of work:
A million thanks to Uncle Gert Vriend for the everlasting guidance
and support have become the source of her inspiration, strength and
have a piece of success.
Deepest sincere gratitude is accorded to her adviser, Dr. Cynthia
A. Zarate, who motivated her to pursue her masteral degree and who
provided the encouragement to go on despite of difficulties. Her valuable
inputs and insights contributed greatly to the realization of this work;
Likewise, the researcher would like a sincere recognition to the
Chairman of the thesis review panel, Dr. Dominador M. Narag and
members of the thesis review panel, Atty. Ireneo F. Martinez Jr. PhD,
and Dr. Nelson A. Silva, who shared their persistence, encouragement,
substantial recommendations and expertise in the improvement of this
research study;
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Further, the researcher would like to give express her heartfelt
appreciation to the editor of this research study, Dr. Francis Rivas, who
carefully and patiently edit this study and some valuable suggestions in
the presentation of data;
To the Board Member of the Mangyan Kalakbay Mission Center
Inc., Mr. Armando H. Dayrit Jr., who entertained the researcher and
allowed her to conduct the study in their respective Alangan Mangyan
beneficiaries who are willingly responded to the interview, they deserve a
million thanks for without their support and participation, this research
work would not be a piece of success.
Equivalent gratitude is also expressed by the researcher to her
ceMBA friends and classmates, who showed their moral support, love
and valuable insights which motivated her well.
Of course, the deepest appreciation is due to the researchers
family, love ones whose support, everlasting love and presence have
become the source of his inspiration, strength and hard work.
B.M.R
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ABSTRACT
This study sought to develop effectiveness criteria for the training
program of Mangyan Kalakbay Mission Center, Inc. (MKMCI). Here, the
descriptive-evaluative research design in gathering qualitative data was
employed. The main instrument was an open-ended questionnaire
based on the profile & evaluation of the Alangan tribes on the livelihood
training program of MKMCI anchored on the Kirkpatrick model. The
respondents were Alangan Mangyans of Sitio Katarata, Dulangan 3,
Municipality of Baco, Oriental Mindoro which underwent said program.
The following are recommended:there should be a strong & continuous
drive on the part of MKMCI management to motivate participants to
implement what they learned from the training program;there should be
close monitoring of participants performance when they go back to their
communities; there should be a review of the evaluation tool used by the
management & participants; there should be more trainings, seminars, &
conferences that focus on the livelihood training program which can
generate more income to the participants; there should be a review of
the Training Design & involvement of end-users in designing the training
program; & a study must be had on the proposed criteria/qualifications
for effective trainers.
Keywords: Mangyans, MKMCI, effectiveness criteria, training programs
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TABLE OF CONTENTS
PAGE
TITLE PAGE i
APPROVAL SHEET ii
ACKNOWLEDGEMENT iii
ABSTRACT v
TABLE OF CONTENTS vi
LIST OF TABLES ix
LIST OF FIGURES x
CHAPTER
1 THE PROBLEM AND ITS BACKGROUND
Introduction 1
Background of the Study 3
Statement of the Problem 9
Theoretical Framework 10
Conceptual Framework 12
Significance of the Study 13
Scope and Delimitations 15
Definition of Terms 16
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CHAPTER PAGE
2 REVIEW OF RELATED LITERATURE AND STUDIES
Foreign Related Literature 18
Local Related Literature 21
Foreign Related Studies 39
Local Related Studies 50
Synthesis 62
3 METHODOLOGY
Research Design 64
Population and Sampling 65
Respondents of the Study 65
Research Instrument 66
Data Gathering Procedures 66
Statistical Treatment of Data 67
4 PRESENTATION, ANALYSIS, AND
INTERPRETATION OF DATA 68
5 SUMMARY OF FINDINGS, CONCLUSIONS,
AND RECOMMENDATIONSSummary 79
Findings 81
Conclusions 82
Recommendations 83
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REFERENCES 85
APPENDIX
A Letter Request to Conduct the Survey 86
B Proposed Effectiveness Criteria for the
Livelihood Training Program of MKMCI 87
C Proposed Criteria/Qualifications of an Effective Trainer 90
D Proposed Curriculum for Livelihood
Training Program of MKMCI 92
E Interview Guide Questionnaire for the Alangan Tribe 93
F Interview Results (Group 1 Representative) 97
G Interview Results (Group 2 Representative) 102
H Interview Results (Group 3 Representative) 107
I Certification of Editing 112
CURRICULUM VITAE 113
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LIST OF TABLES
TABLE PAGE
1 Training Program and Services of MKMCI 8
2 Percentage Distribution of Participants
According to Age 68
3 Percentage Distribution of Participants
According to Gender 69
4 Percentage Distribution of Participants
According to Educational Attainment 69
5 Effect of the Livelihood Training Program of
MKMCI for the Alangan Tribe 70
6 Effectiveness Criteria for Livelihood Training
Program of MKMCI 76
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LIST OF FIGURES
FIGURE PAGE
1 Research Paradigm of the Study 12
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Chapter 1
THE PROBLEM AND ITS BACKGROUND
Introduction
The Livelihood Training Program is a way to prompt people to
make a difference in the competitive world of work using their skills. Mr.
Benson Lao believes that when there are more people who have
income, there will be lesser social issues like crimes and drug addiction;
more children can go to school and more families can survive."This will
trigger a lot of social impact," Lao said (Brondia, 2011).
Livelihood Training Programs enhance and develop skills which
create more opportunity to generate income and employment that may
serve a good living condition and stable life. Some of these training
programs are administered to ethnic groups by different business
institutions, Non-Government Organizations (NGOs), government
agencies, and missionaries.
The Philippine archipelago is comprised of 7,107 islands at low
tide, wherein different ethnic groups are scattered therein. Each ethnic
group has a distinct culture and dialects. Several of such groups can be
considered as "tribal groups" and live in geographically isolated areas
which makes logistics the main problem for local governments when the
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former are desirous of access to basic social services. Indeed, years of
social stigma is another factor that contributes to this problem.
Mangyan is one of the most popular ethnic groups in Philippines
which are geographically isolated in Mindoro province. Like any other
uncivilized group, Mangyans have varied difficulties when they face the
outside world or the so- called modern civilization. Truly, the road to
progress and development is a long and narrow road for the Mangyans.
Nevertheless, given the opportunity and proper training, Mangyans
would be able to cope with their problems in their struggle against
oppressive citizens who try to grab their ancestral lands and, most of all,
make them accept the wonders of education and civilization; thus, the
same teaches them what they are, what they have, and can do, thereby
also preserving the cultural heritage of their forefathers.
The Mangyan Kalakbay Mission Center, Inc. (MKMCI) is one of
the Non-Government Organizations (NGO) that provides assistance to
the tribes in Baco, Oriental Mindoro via a livelihood training and literacy
program. MKMCI has been providing livelihood training programs to the
Mangyan since 2011. However, there is no concrete criterion on its
effectiveness to the lives of Mangyans. Hence, from an assessment, the
researcher will hopefully develop training program effectiveness criteria
for MKMCI.
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It is for this reason that the researcher came up with the idea of
conducting a study on the effectiveness of the livelihood training program
of MKMCI to the Alangan tribes.
Background of the Study
Mangyan Kalakbay Mission Center Inc. is founded in Municipality
of Baco, Oriental Mindoro Philippines. They has been conducting
livelihood training program among the Mangyans, who desire to earn for
their daily living and who have decided to settle in barangays in
lowlands. They are the informal settlers of Sitio Rebo in Barangay
Bangkatan, Sitio Lagonlong in Barangay Water, Sitio Katarata in
Barangay Dulangan 3, Sitio Balikat in Barangay Mayabig, and Sitio
Dalasaan in Barangay Dulangan 2.Originally, these sitios were inhabited
by two to three families only, but, in the long run, other families were
encouraged to settle until such a time that it became a village in the five
barangays. As the years went by, problems regarding these informal
settlers arose vis-a-vis the social, economic, and physical aspects of
their lives.
During the celebration of Paskuhang Tribong Pilipino, the
attention of a foreigner, Clifford Shane Winchcombe, who was then
invited to be one of the sponsors of the celebration, was caught. Casual
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interviews with the Katutubos aroused interest in him as to how said
visitor can help them in a simple way to improve their daily way of living.
Winchcombe then convened a group and shared the idea of having a
mission to help the Mangyans. MangyanKalakbay Mission was then
conceived with the purpose of helping the deprived Mangyans for they
are just informal settlers of the five Barangays.
Most of them rely on planting rice, vegetables, and hunting wild
animals to support their everyday living. A male at age 16 can become a
family man if he can build his own house. A house made up of coconut
leaves, bamboo trees for its pillars and sacks with a common room
serving as dining, bedroom, and kitchen are in vogue. They have no
toilet or safe drinking water. The fire in the center of the house serves as
their mosquito net to drive mosquitoes away while asleep and as a
heater during the cold nights. Due to the lack of good food supplies and
their culture of being dirty, their children are often malnourished and
susceptible to communicable diseases. Almost all their children do not
attend school so they are unable to even write their name. Thus, there is
a high level of illiteracy. This situation has prevailed for many years so
much so that the previous Baco Mangyan Kalakbay Foundation was
conceived with their mission to help this deprived people since
November 2, 1998. After a thorough deliberation on how they could help
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this special group of Mangyans, they decided on proceeding with the
plan of registering the agency with the Securities and Exchange
Commission for formal recognition and it was able to secure its
Certificate of Incorporation as Mangyan Kalakbay Mission Center Inc of
Baco, Oriental Mindoro Philippines on November 2, 2010.
Presented hereunder are MMKCIs vision, mission, goals, and
objectives; thus:
MKMCI VISION/ MISSION/ AND GOALS/ OBJECTIVES
VISION
To gradually improve the living conditions of the deprived
Mangyans so they can actively participate as normal citizens of their
municipality and of our country
MISSION
Extend love and care to the Mangyans by providing the much
needed assistance in social, economic and moral aspects and to be their
partner in realizing the importance of being educated, living in a clean,
safe, healthy and sanitary environment as a means to attain family self-
sufficiency.
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GOALS/ OBJECTIVES
(as stated in its Articles of Incorporation)
1. Love God and to share the love of God to the Mangyan
communities and similar indigenous groups.
2. Facilitate holistic community development among the Mangyan
communities, by raising their socio- economic well-being,
livelihood opportunities, health and sanitation, and literacy
standard thereby enhancing them to become a self- sufficient and
self- reliant community.
3. Enhance the moral values, inculcate human dignity and be
recognized as a community of self- striving, law- abiding and God-
fearing people through regular study of the word of God.
4. Monitor, coordinate, and cooperate with the national and local
government agencies as well as non-government organization in
the delivery of basic services and assistance affecting the interest
of beneficiaries.
5. Make representation when necessary and encourage participation
in the government planning and decision making processes
affecting the Mangyan interests.
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Training Program and Services of MKMCI
The mission is realized, among others, by liaising with other non
government agencies to facilitate seminars and training workshops that
help Mangyans improve their socio-economic conditions, especially
those concerning rice, fruit, and vegetables production. Organic
production through the Farmers Field School was had in 2012; verily, the
Mangyans who till the farm in the Mangyan Reservation in Dulangan,
Baco Oriental Mindoro practice what they learned in the Farmers Field
School. Leadership Training for youth is also a focal point of its Mission.
In coordination with other non-government agencies, some youngsters
are selected to attend said seminars in to move away from the culture of
being shyness. Literacy for school-aged children is another priority of
the Mission. There are informal schools in four Sitios where children are
taught how to read and write. They are also guided in proper health
practices such as the proper way to take a bath, keeping hands and
fingers nails clean trough proper hand washing, proper eating manners,
and keeping the classrooms pick and span. Good manners and right
conduct are also given attention to by MKMCI programs. Children who
are shy by nature are taught how to greet visitors; how to act in
programs and gatherings; and how to be a social mixer.
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Table 1MKMCI Training Programs and Services.
Education
Scholarship Program
Formal Education
Non-Formal Education
Construction of School
Building
Leadership Formation
Team Building
Leadership training
Values Formation
Advocacy
Rights of Women and
Children
Ancestral Domain
Transformational DevelopmentAdopt a Community
Lagonlong, Rebo, Balikat, Katarata
Economic Aspect
Livelihood Training
Farmers Field School
Integrated Farming
Bio-System (IFBS)
Organic Fertilizer
Production
Cropping Pattern
Vegetables Production
Christian Growth
Bible Study
Discipleship
Christian Values
Church Planting
Health Aspect
Construction of
Communal Toilet
Medical and
Assistance
Nutrition Related
Programs
a) Home and
Community Garden
b) Maternal and Child
Care
c) Supplemental
Feeding
d) Health and
Sanitation
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Table 1 above makes manifest the multifarious programs and
services, accordingly classified in relation to areas/concerns sought to be
addressed being to achieve the vision and mission of MKMCI.
Statement of the Problem
The study aimed to develop effectiveness criteria for the training
program of MangyanKalakbay Mission Center, Inc. (MKMCI).
More specifically, this study answered the following questions:
1. What is the demographic profile of the Alangan Tribe in terms of:
1.1 Age;
1.2 Gender; and
1.3 Educational Attainment?
2. What is the effect of the Livelihood Training Program of
MangyanKalakbay Mission Center, Inc.to the Alangan tribe in
terms of:
2.1 Reaction of the Participants;
2.2 Learning Level;
2.3 Behavioral Analysis;
2.4 Results of the Training;
2.4 1 Personality Development; and
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2.4. 2 Family Income?
3. What Effectiveness Criteria can be developed for the livelihood
training program of MKMCI?
Theoretical Framework
The theoretical framework was anchored on Kirkpatricks Training
Evaluation Theory. The Kirkpatrick model (1959) follows the goal-based
evaluation approach and is based on four simple questions that translate
into four levels of evaluation. These four levels are widely-known as
reaction, learning, behavior, and results.
Level 1 Reaction refers to what extent the participants find the
training useful, challenging, well-structured, organized, among others.
Reaction Evaluation deals with how the delegates felt in relationto the
training or training experience.
Level 2 Learning describes to what extent participants improved
knowledge and skills and changed attitudes as a result of the training.
Learning evaluation is the measurement of the increase in knowledge
before and after.
Level 3 Behavior identifies to what extent the participants
changed theirbehaviorin the workplace as a result of the training.
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Behavior evaluation is the extent of applied learning vis-a-vis on-the-job
implementation.
Level 4 Results is the measurable organizational benefits that
resulted from the training in terms of productivity, efficiency, and sales
revenue, to name a few. Results evaluation is the effect on the business
or environment by the trainee.
This theory is the most well-known and used model for measuring
the effectiveness of training programs. Developed by Professor Donald
Kirkpatrick in the late 1950s, it has since been adapted and modified by
a number of writers; nevertheless, its basic structures have withstood the
test of time.
This model was updated by Professor Donald Kirkpatrick in his
latest 1994 edition, incorporating current and relevant revisions to his
1959 work. The Kirkpatrick 1994 model is now considered industry
standard.
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Conceptual Framework
FEEDBACK
Figure 1. Research Paradigm of the Study.
Based on the foregoing theory, the paradigm of the study is
illustrated in Figure 1 above.
The Paradigm crafted for this study is based on the Input-
Process- Output Model (IPO). The Input is the Evaluation of the Alangan
Tribe on the Liveliood Training Program of MKMCI based on the
Kirkpatrick model; in terms of: Reactions of the Alangan Tribes to the
training or learning experience; Learning Evaluation, which measures the
Input
Evaluation of theAlangan tribe on
the LivelihoodTraining Programof MKMCI Basedon the KirkpatrickModel in terms of:
a. Reaction of theparticipants
b. Learning level
c. BehaviorAnalysis
d. Results of thetraining
Process
Focus groupInterviews
Using anopen- endedquestionnaire
guide
Output
Effectiveness
Criteria forTrainingProgram
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increase in knowledge or intellectual capability from before to after the
learning; Behavior Analysis, which evaluates the extent to which the
trainees applied the learning and changed their behaviour; and Results
of the Training which assess the effectiveness of the program.
The Process involves conducting a focus group interview to the
Alangan Tribe using an open-ended questionnaires guide; to be sure,
the same has a translation, a tagalong version which they can easily
understand and are comfortable with in answering.
The Output sought to be realized is the development of
effectiveness criteria for a training program of Mangyan Kalakbay
Mission Center, Inc. From an assessment to be had, the researcher will
develop training program effectiveness criteria which shall then be
subjected to review and approval by MKMCI to further enhance their
current programs.
Significance of the Study
The present study will be beneficial for the following:
The National Commission on Indigenous People. This work
shall impress upon them the far-reaching effects and importance of
livelihood programs to Mangyans and thus serve as further inducement
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xxiv
to remain steadfast to their mandate of taking care of the long-felt needs
of indigenous peoples in general.
The Low-Income Upland Communities Project. This work shall
afford relevant and updated materials in achieving efficiency of the
project.
The Policy and Planning Development Office. This study shall
assist them in crafting appropriate livelihood programs for Mangyans and
thus become an effective partner of the nation in recognizing indigenous
peoples rights.
The Local Government. This study will make accessible
pertinent information on how support can be extended to livelihood
training programs of MKMCI.
The Mangyan Tribe. They will make them aware, realize, and
assess the effects of present livelihood training programs to their lives
which will pave the way for opportunities to good living conditions.
The Mangyan Kalakbay Mission Center, Inc. (MKMCI). The
result of the study will provide them training program effectiveness
criteria which they will use as a guide instrument to evaluate the
effectiveness of their current programs and enhance the same if needed.
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xxv
Support Agencies and Institutions. This work shall provide
them information on how to conduct their livelihood programs within their
jurisdiction.
Future Researchers. For those who will be willing to conduct a
study of the same nature, they can use this work as ready reference.
Scope and Delimitations
This study deals with the assessment on the effects of the
livelihood program of MangyanKalakbay Mission, Inc. to the Alangan
Tribe and aims to develop effectiveness criteria for training program of
MKMCI. It only covers the Alangan Tribe living in Sitio Katarata,
Barangay Dulangan 3, Municipality of Baco,Oriental Mindoro, where the
researcher immersed herself and participated in the conduct of MKMCI
missionary work.
This study will only cover the assessment of Alangan Mangyans
on the livelihood training program of MKMCI given to them. It will not
cover the aspects of the Alangan Tribe such as their culture and other
aspects of their ancestral heritage.
The evaluation on the effectiveness of the livelihood program only
covers recent years, that is, 2011-2012, for the reason that the livelihood
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xxvi
training programs of MangyanKalakbay Mission Center, Inc. started on
March 2011.
Definition of Terms
For purposes of understanding the key terms being used in the
study, the terms listed here are defined according to how they are used
in the study. This will ease the understanding of the problem and will
avoid ambiguous meanings for terms that can be otherwise be
interpreted in different ways.
Terms defined here are arranged in alphabetical order; thus:
Alangan Tribe.This describes the Mangyan tribe, one of the
beneficiaries of MangyanKalakbay Mission Center, Inc. located in the
municipalities of Baco, Oriental Mindoro.
Behavior Analysis.This descries the extent of the trainees
change their behavior back in their work place or community as a result
of training.
Effectiveness Criteria. This refers an instrument guide to assess
or evaluate the effectiveness of the training program.
Learning Level.This refers to the participants increase in
knowledge and skills and change in attitudes as a result of training.
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xxviLivelihood.This refers to capabilities, assets, and activities
required in maintaining living standards and quality of lifeincluding cash
incomes and consumption.
Mangyan Kalakbay Mission Center Inc. (MKMCI). This refers to
a group of humanitarian mission which provides assistance to the tribe in
Municipality of Baco, Oriental Mindoro, via literacy program and
livelihood training program.
Mangyan Tribe.This is the general name for all indigenous tribes
who live in the province of Mindoro.
Reaction of the Respondents.This describes how the
participants find the training useful, challenging, well-structured
organized, among others.
Results of the Training. This refers to the effectiveness of the
training programs conducted.
Training Program. This is a way to prompt people to make a
difference in the competitive world of work using their skills.
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xxviChapter 2
REVIEW OF RELATED LITERATURE AND STUDIES
The researcher has come up with a review of related literature
and studies that have a significant relationship to the present study.
Foreign Related Literature
Plan International Organization (2013), an international entity that
is desirous of helping Mangyans be equipped with livelihood skills detail
their journey below:
Mountainous terrain
Spread thinly in remote mountainous terrain, the majority of the 7
different Mangyan tribes can only be accessed on foot. It is often a
tough trek up the mountains through dense woods. There is no road,
electricity, or water.
I often set off early in the morning with my survival kit and reach
the communities by late afternoon, says Rene of Plan. But
unpredictable, violent downpours are common.
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xxix
Mudslides often block the trails after heavy rains, and the only
way to reach the communities is by crossing the river on foot, says
Mario of Plan.
Since 2005, Plan has been running various development
programs for the Mangyan -- primarily focused on education, alternative
learning systems and livelihood training. Currently Plan works with 51
communities in Occidental Mindoro which is home to nearly 25,000
Mangyan people.
The reclusive Mangyan are among the poorest and most
marginalised people in the Philippines, physically and socially lost from
the mainstream. A Mangyan family earns on average just US$0.34 per
day. Nine out of 10 Mangyan people have poor access to safe drinking
water and 60% of Mangyan children are malnourished. Literacy is low
and it is common for both boys and girls to be married by the age of 10.
Sustainable income
It is down to relentless efforts of frontline community development
workers like Mario and Rene that Mangyan communities are beginning
to build bridges with the rest of the world. Mangyans are untrusting of
anyone outside their communities and it takes months to establish
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xxx
contact and build trust -- but Plans work is beginning to make a
difference.
So far, 178 Mangyan communities have achieved sustainable
food and income. By early 2014, Plan hopes to have established 13
community-based farm enterprises covering 73 communities and
benefiting at least 16,000 Mangyan people.
Honey processing
Before, we used to get only 150 pesos for 5 whole kilos of
unprocessed forest honey from the market middlemen. Now, we process
our own honey, sell it directly in the market and earn 70 pesos for only
300 grams, says Roberto from Pambuhan village where Plan has
started a food processing center.
Robertos joy is understandable. But what keeps workers like
Mario and Rene going? Nothing is more rewarding to me than seeing
Mangyan children go to school or communities become self sufficient in
food and income, says Mario. Each community is like an extended
family to me and I feel a part of them (https://plan-international.org,
retrieved on February 20, 2013).
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Although there is no universally accepted definition of the term
indigenous peoples, it is the practice of the United Nations to use the
term to include groups that are referred to in different ways in different
countries, such as ethnic minorities in China, tribal people in India, and
hill people in Bangladesh. The UN Permanent Forum on Indigenous
Issues estimates that these groups constitute five percent of the world
population (or 370 million) and 15 percent of the global poor (Bage,
2013).
Local Related Literature
Indigenous Peoples of the Philippines refer to a group of people
or homogenous societies identified by self-ascription and ascription by
others, 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, and utilized
such territories, sharing common bonds of language, customs, traditions
and other distinctive cultural traits, or who have, through resistance to
political, social, and cultural inroads of colonization, non-indigenous
religions and cultures, become historically differentiated from the majority
of the Filipinos. ICCs/IPs shall likewise include peoples who are
regarded as indigenous on account of their descent from the populations
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xxxiwhich 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. (Sec.3 [h] R.A. 8371)
To protect the interest of the foregoing, the National Commission
on Indigenous Peoples (NCIP) has been tasked to protect and promote
the interest and well-being of the ICCs/IPs with due regard to their
beliefs, customs, traditions, and institutions. Its official website
(www.ncip.gov.ph) provides the following information which, upon a
reading thereof, impresses upon one the felt need for providing livelihood
programs for the Mangyans aside from explicitly providing the legal
mandate therefor; thus:
Mandate
The NCIP shall protect and promote the interest and well-being of
the ICCs/IPs with due regard to their beliefs, customs, traditions and
institutions.
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xxxiVision
As enabling partner and lead advocate, the NCIP envisions
genuinely empowered Indigenous Cultural Communities/Indigenous
Peoples (ICCs/IPs) whose rights and multi-dimensional well-being are
fully recognized, respected and promoted towards the attainment of
national unity and development.
Mission
The NCIP is the primary government agency that formulates and
implements policies, plans and programs for the recognition, promotion
and protection of the rights and well-being of IPs with due regard to their
ancestral domains and lands, self-governance and empowerment, social
justice and human rights, and cultural integrity.
Functions
To serve as the primary government agency through which
ICCs/IPs can seek government assistance and as the medium, through
which such assistance may be extended;
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xxxiTo review and assess the conditions of ICCs/IPs including
existing laws and policies pertinent thereto and to propose relevant laws
and policies to address their role in national development;
To formulate and implement policies, plans, programs and
projects for the economic, social and cultural development of the
ICCs/IPs and to monitor the implementation thereof;
To request and engage the services and support of experts from
other agencies of government or employ private experts and consultants
as may be required in the pursuit of its objectives;
Subject to existing laws, to enter into contracts, agreements, or
arrangement, with government or private agencies or entities as may be
necessary to attain the objectives of this Act, and subject to the approval
of the President, to obtain loans from government lending institutions
and other lending institutions to finance its programs;
To negotiate for funds and to accept grants, donations, gifts
and/or properties in whatever form and from whatever source, local and
international, subject to the approval of the President of the Philippines,
for the benefit of ICCs/IPs and administer the same in accordance with
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xxxthe terms thereof; or in the absence of any condition, in such manner
consistent with the interest of ICCs/IPs as well as existing laws;
To coordinate development programs and projects for the
advancement of the ICCs/IPs and to oversee the proper implementation
thereof;
To convene periodic conventions or assemblies of IPs to review,
assess as well as propose policies or plans;
To advise the President of the Philippines on all matters relating
to the ICCs/IPs and to submit within sixty (60) days after the close of
each calendar year, a report of its operations and achievements;
To submit to Congress appropriate legislative proposals intended
to carry out the policies under this Act;
To prepare and submit the appropriate budget to the Office of the
President;
To issue appropriate certification as a pre-condition to the grant of
permit, lease, grant, or any other similar authority for the disposition,
utilization, management and appropriation by any private individual,
corporate entity or any government agency, corporation or subdivision
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xxxthereof on any part or portion of the ancestral domain taking into
consideration the consensus approval of the ICCs/IPs concerned;
To decide all appeals from the decisions and acts of all the
various offices within the Commission;
To promulgate the necessary rules and regulations for the
implementation of this Act;
To exercise such other powers and functions as may be directed
by the President of the Republic of the Philippines; and
To represent the Philippines ICCs/IPs in all international
conferences and conventions dealing with indigenous peoples and other
related concerns.
The NCIPs Constitutional mandate is found in Section 22, Article
II of the 1987 Philippine Constitution, reiterated in Section 2, Chapter 1
of Republic Act 8371, otherwise known as " The Indigeno us Peoples
Rights Ac t of 1997"; it declares that the State recognizes and promotes
the rights of the indigenous cultural communities within the framework of
national unity and development.
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xxxThe NCIP has been classified as Other Executive
Office/independent agency under the Office of the President (Chapter
VII, Section 40, Republic Act 8371, Indigenous Peoples Rights Act).
(www.ncip.gov.ph, retrieved on March 9, 2013)
Loqal.ph/business-and-finance (retrieved on March 9, 2013)
recently reported that an agriculture training program is expected to
benefit children of indigenous Mangyans and out-of-school youth in
Oriental Mindoro.
The Mangyoung Entrepinoys Organic Farming sa Mindoro is
spearheaded by the Salesian Sisters of St. Bosco, who have been
operating the Mary Help of Christians School (Mindoro) Inc. in Barangay
Parang, Calapan City.
The project has trained an average of 50 to 60 students per year
since 2002. The Department of Agriculture (DA) has allotted P4.27
million for the program.
The fund will be used to continue the integrated formal and
informal education program on organic farming and sustainable
agriculture technologies for youth in the farm area.
Aside from hands-on farming chores such as growing rice,
vegetables, cassava, and fruit trees, the students likewise learn
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xxxentrepreneurial skills and undergo on-the-job training in private and DA
techno-demonstration farms.
The school has an existing tie-up with local government units in
Mindoro, which sponsor half of the P20,000 tuition fee per student. The
other half is shouldered by private individuals and groups as
benefactors.
About 40 percent of out-of-school youth in Calapan City and
Puerto Galera aged between 13- and 23-years-old usually work as
helpers, vendors, porters, fishermen, or entertainers. Others are idle or
help in household, farming, or fishing chores, said school director
Phoebe Lacse.
Lacse said under their one-year program, graduates are required
to share and transfer their acquired knowledge and skills in agriculture
and other enterprises to family members and others in their community.
The experience of concerned entities truly can pave the way for
an efficient and fruitful sharing of knowledge, including livelihood
programs for Indigenous Peoples. Thus, the local government of
Zamboanga del Norte (www.zanorte.gov.ph, retrieved on march 9, 2013).
For the past years, the Indigenous Peoples of Zamboanga del Norte-
Subanen and Kalibugan tribes, remained the forgotten brethren in far-
flung areas of this province.
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xxxiBeing of Subano descent and had a big heart for the lowly,
Governor Rolando E. Yebes initiated the creation of the Provincial
Indigenous Peoples Coordinating Unit (PIPCU) headed by Cristina L.
Andus. The aim was to assess, evaluate, and implement the IPs
livelihood insofar as the provincial governments programs for them were
concerned.
Thus, there were livelihood enhancement seminars that were
concluded by the PIPCU in all municipalities in Districts I, II and III of the
province for the IPs, with the special participations of the Provincial
Veterinary Office (PROVET) for animal dispersal and aqua culture;
Technology and Livelihood Development Center (TLDC) for skills
training in soap making and charcoal utilization; National Commission on
Indigenous Peoples (NCIP) for the IPs Rights and Privileges; and the
Office of the Provincial Agriculture (OPA) for Agricultural Technology.
These offices were in-charge of advocacy and knowledge of the know-
hows of the projects.
The seminars are a joint-effort of the Local Government Unit
(LGU) and the Provincial Government of Zamboanga del Norte. The
significant objective is to lessen the poverty level of the IP populace by
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augmenting their incomes through government programs enforced by
the office of the Governor.
Long after the livelihood enhancement seminars, the PIPCU
personnel went over from barangay to barangay in the three (3) districts
of the province to assess and evaluate the outcome of the seminars they
attended. They found out that some fruit-bearing trees were planted and
prominently backyard gardening were cultivated in the IPs communities.
To date, the provincial government has released to the IPs
through its implementing agency, the PIPCU, semi-macro economic
undertaking on Hi-green, fish culture (Tilapia and Hito) and poultry to few
well-organized IP groups and a wide variety of small scale projects for
dispersal including some fish nets to the IPs province-wide.
Virola (2008) found that Mangyan hand-made products empower
women. It was noted that the Kapulungan para sa Lupaing Ninuno
(KPLN), a province-wide federation of all the seven Mangyan tribes
working on their rights and livelihood programs, has been exerting efforts
to preserve the Mangyan culture, generate income, and empower the
Mangyan women.
One such initiative is the production and promotion of new
Mangyan handicraft product lines for export which the KPLN formally
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xli
launched on March 13 at the Girl Scouts of the Philippines hall in
Calapan. The project is dubbed as Produktong Likhang Kamay (PLK).
Hanunuo Mangyan Gerry Tupaz, handicrafts coordinator, says the
products were made from indigenous materials like nito, rattan, bikal,
buri, cogon, talahib, hipgid, gurimot, hinggiw, uyason, hagnaya, lucmoy,
banban, and indigenous vines.
The product line includes tote bags, sling bags, tapered bags,
cosmetic kits, tissue holders, napkin rings, utensil boxes, place mats with
and without pockets, doorknob hangers, and pillow cases.
Last year, some of the products were introduced during the Crafts
and Coffee event held at Bel Air in Makati, Partnerships Forum during
the Indigenous Peoples Day and Social Development Week at Glorietta.
Enulie Kadlos of Mansalay town, a leader of the Hanunuo Mangyan,
says they are happy that women are being given attention through the
PLK project.
We are happy to be earning while learning many things. But we
will also keep and practice what we learned from our ancestors, said
leader maintains in Filipino. Kadlos completes a bag in four days,
making her earn a minimum of P20 per day. It is a supplement to what
we get from farming, Kadlos added.
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xlii
Erlina Sudayi, a Hanunuo from Bulalacao, the southernmost town
of Oriental Mindoro, says they were grateful for the capital that was given
to them.
The participants in the PLK project are grouped together, with
eight to 20 members each group, based on their residence.
According to records, the household income of members covered
by the project rose from 75 percent in 2006 to 113 percent in 2007.
The household needs covered by the project also increased from 30
percent in 2006 to 46 percent in 2007. The PLK project started in July
2006 although it was formally launched only recently.
It was among the Mangyan Partner Producer Groups composed
of three groups from the Hanunuo tribe, one from the Buhid tribe and
one from the Alangan Mangyan tribe.
All of them have formulated their community visions. Common
among them is meeting their family needs and financial sustainability.
The Hanunuo womens groups have been into ramit cloth weaving using
the back strap weaving system, mostly focused on women skirts. The
Buhid women engage in weaving and handicraft-making using beads,
buri, and nito. These are hits among foreigners.
The Alangan women want to be known for their cogon place mats,
bags and bamboo rocking chairs. Their respective communities are
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xliii
motivated to plant to produce and sell the raw materials for PLK
products.
The non-government organization Non-Timber Forest Products-
Task Force/Custom-Made Crafts Center (NTFP-TF/CMCC) advises the
KPLN on product development. They have gone through more than 50
percent of the processes in production and marketing and we envision
them to be like Natripal (in Palawan) which already has its own product
shop, said Rex dela Pea, a coach from NTFP-TF. Moreover, Dela
Pea says, they want the Mangyans to enjoy fair trade -- meaning their
community, production, and products are treated and compensated
enough.
Among the challenges the KPLN is addressing are quality control
of the products and on-time delivery, which Mangyans are not used to.
The Mangyan federation also conducts basic training on bookkeeping,
pricing, marketing, handicraft production technology and planning,
participatory business planning, sample makers, training, entrepreneurial
courses, and, finally, warehouse and inventory management.
To be sure, KPLNs project is being financed with grant from the
internationally-recognized World Conservation Union (WCU).
Approaching their third year, KPLN has opened assistance on a project
proposal amounting to P639,000 to expand its program. The KPLN
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xliv
seeks assistance in terms of trainings, networking funding, promotion,
production, product development, and transportation of products.
Kumar (2013) reported that, in Pambuhan, young tribesmen
proudly display their arms like scars of war. Blue, black, red, and some
still healing they are covered in multitude of stings from unforgiving
honeybees that thrive in the tropical rainforests of Philippines Occidental
Mindoro.
It is no mean feat by all accounts to survive the onslaught of
venomous avengers on wings. So bigger the conquered hive, taller is
the social standing among fiercely competitive peers.
Ruthless they may be, but honeybees have existed in accord with
indigenous Mangyan tribes for centuries and form an integral part of their
livelihood in the highlands. They are cared for as much as they are
vanquished for the unique blend of golden honey they produce.
However, for days of painstaking efforts in the forest and risks to
their lives, Mangyan earn next to nothing when they sell their honey to
middlemen from the lowlands. The best price they can hope to achieve
is 150 pesos or under 4 US dollars for 5 liters of raw honey. The same is
then sold by traders in local markets 8 times dearer.
This exploitative trade practice has existed for generations and
Mangyan have had little recourse. Scattered in small communities over
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xlv
a vast geographical area, the seven tribes of Mangyan are not only
physically and socially isolated from rest of the Filipino population, but
are also among the poorest and most marginalized.
A Mangyan family earns on average just $0.34 a day. Nine out of
ten Mangyan have poor access to safe drinking water and majority are
illiterate. Historically nomadic and forest gatherers, the tribes often
struggle to feed themselves, particularly during rainy season which lasts
four months. It is such a routine part of their life that they refer to it as
hungry period like any other season of the year. The consequences
are obvious as 60% of Mangyan children are malnourished and infant
mortality rates are so high that a child is considered fortunate to reach
the age of 10.
However, things are beginning to change, albeit slowly with
initiatives on the ground. Global child rights organization Plan
International is engaged in child-centered community development for
Mangyan since 2005. Through an EU (European Union)-funded
livelihood project, the organization is aiming to reduce hunger and
poverty among Mangyan communities in Mindoro Island and improve the
health and nutrition of 17,000 people, including over 3,000 children.
As part of its livelihood training program, the organization in 2010
established a honey processing center for Mangyan in Pambuhan where
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xlvi
community members are trained to process honey using modern
methods and sell it directly to the local markets. We want Mangyan
communities to engage in sustainable livelihood activities. Our goal is to
enable the communities to take over the enterprise and run it
themselves, says Rachelle Nuestro, a Plan official, in-charge of the
project.
From pressing honeycombs with bare hands to processing honey
wearing a hygiene cap, it has been nothing short of a culture shock for
the Mangyan. Not just that, for majority who have never been to school,
Mangyan are coming to grips with basics of value chain, fair-pricing,
market strategy and business planning. It is challenging but we make it
as simple as possible in their dialect and context, says Nuestro.
Mangyan can see the immediate gains. Now, we process our
own honey, sell it direct in the market and earn 70 pesos for 300-gram
jars, says 32-year-old Roberto, a father-of-three. This is a huge
difference to about 10 pesos paid by local middlemen for the same.
Not just processing, we are also training them harvesting honey
in a sustainable way and preserving it using better techniques to avoid
contamination, says Manuel Uy, enterprise development officerfor the
project. In peak harvesting season up to 12 Mangyan people work full
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xlvii
time in the honey-processing center. During busy periods we produce
600 liters of processed honey in a month, says 19 -year-old Alvin.
With the great success of the honey processing center, Mangyan
must now graduate to processing local fruits. Mangoes grow in such
abundance here that Mangyan do not know what to do with them.
Training Mangyan to pickle the fruit is our next goal, says Uy. Such
words meet the nods of community members. For a change, the mood
is euphoric in Pambuhan. Riding on the crest of their honeycomb
success, the hard-stung Mangyan are now daring to get into some
pickle.
Measuring Training Evaluation Effectiveness
While surveys have long been used to measure the effectiveness
of training evaluation (Mille, 2010), these may not really provide a proper
accounting or validation of the training. For training evaluation to be
effective, it is important to satisfy the following considerations such as
the extent of which the training needs and objectives are achieved, the
extent of which the participants' objectives are met, what the participants
have learned from the training, and whether the participants have made
a commitment to implement what they have learned from the training
once they get back to work. Once they return to work, it is also
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xlviiimportant to determine the level of success in implementing action plans,
the extent of which they were supported by their managers, the extent of
which the action has achieved an effective training ROI for the company
in terms of goal satisfaction or financial assessment.
Many companies usually fail to implement these training
evaluation processes, especially in instances where the trainers and HR
department do not have enough time or resources to do. Training
evaluation must fit according to the resources available as well as the
environment which can substantially differ from an organization to the
next. Of course, good and proper methodical evaluation yields good and
reliable data. A lack of evaluation performed, on the other hand, would
also produce very little results regarding training's effectiveness.
There are two major factors that should be resolved when it
comes to training evaluation. These include the person responsible for
the training evaluation and validation processes and the available
resources needed for the said processes. These resources include
time, money, and people.
The training evaluation is traditionally left to, but not limited to, the
trainer. It can also be the responsibility of senior management, line
management, the training manager, and the trainee, each of which has
distinct responsibilities. Moreover, participants in the training program
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xlix
also play an important role in the validation and evaluation process as
well. This is because evaluation and new skills and knowledge would
not be possible without their comments.
Training evaluation will also depend on various available
resources as well as culture support. The more tools and the wider the
approach used, the more effective and valuable the evaluation will
become. However, one needs to set realistic goals. Largely expensive
and critical training programs more often justify more scrutiny and
evaluation than small, simple and non-critical ones. Evaluation requires
more precise details when there is huge investment and so much
expectation. Training managers, in particular, should make clear
expectations on validation and measurement with senior management
before conducting new training programs in to establish the right
evaluation process.
Foreign Related Studies
In a study conducted byEXPRO (2013), a nationwide, integrated
educational program which combines literacy training with livelihood,
health, and entrepreneurial skills training, adults and out-of-school
children are provided with the opportunity to learn and receive training in
non-formal education centers. The project was developed through a
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l
cooperation between the Ethiopian Government (Ministry of Education),
Regional Education Bureaus (REBs), TVET commissions and the DVV
country office. The involvement of several partners in the formulation
and development of the project enabled it to reflect and capture the
fundamental needs of both the nation and the individual beneficiaries
within the communities. The project has evolved over the years in
response to the practical demands and needs of the beneficiaries as well
as the lessons that have emerged as the project was implemented.
Moreover, strategies and methods are constantly being refined as new
developments emerge.
The project aims to establish model Community Skills Training
Centres (CSTCs) in geographically and socio-economically diverse
environments to provide systematic skills training to educationally
disadvantaged people. The model CSTCs are intended to develop into:
officially recognized providers of effective training;
centers of information and innovative practice; and
local centers for further training and experience-sharing for
planners of adult and non-formal education (ANFE) or vocational
training programs, administrators, coordinators and trainers of
other CSTCs, thereby expanding the program to other areas in
the respective regions.
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li
The programs principal aim is to alleviate poverty and thus to
actively contribute towards the achievement of the Millennium
Development Goals (MDGs).
Background and Context
Ethiopia is the most populous state in the Horn of Africa and one
of the worlds poorest countries with a real per capita GDP of US$ 90.
About 87% of its population live in rural areas and are dependent on
agriculture; more than 56% live in absolute poverty; and 70% of the adult
population are functionally illiterate and unskilled. One in every two
adults cannot read or write and the situation is worse still in the rural
areas and for young and adult women. Furthermore, children and youth
living in rural areas have little access to education or skills training
programs, and the overall quality of education in rural areas is generally
low due to poverty and limited investment and resources. In addition,
the drop-out rate for children and youth leaving the education system
after the primary school level is very high and many school leavers fail to
acquire adequate literacy or vocational/livelihood skills.
The Government of Ethiopia considers the education sector to
play a crucial role in driving development and transformation as well as
reducing poverty and empowering citizens. As a result, the Government
has prioritized the development and provision of access to primary
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lii
education to children under 15 years and Technical Vocational
Education and Training (TVET) to out-of-school youth and adults who
have completed grade 10 and above. Furthermore, the Government
also offers literacy courses and basic skills training in CSTCs to people
who left school prior to grade 10 or who have received no education at
all.
Over the past decade, however, the Government has provided
only marginal support in the field of Adult and Non-formal Education
(ANFE). It was not until recently -- notably, after the Dakar Forum on
Education for All (EFA) and the formulation of the new Poverty
Reduction Strategy (PRS) -- that non-formal education gained stronger
political support and began to be viewed as an alternative route to basic
education. At the same time, livelihood-oriented adult non-formal
education initiatives and activities carried out by NGOs and community-
based organizations have been recognized for their role in promoting
development and alleviating poverty.
Nonetheless, only a small number of NGO-initiated adult
education programs are operating at the community level and most,
particularly those in the remote rural areas, are neither effective nor
sustainable. Furthermore, most of these programs continue to prioritize
and provide literacy education and skills training without addressing the
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need for an integrated functional literacy or livelihood training programs
that encompasses critical areas of adult education such as civic, cultural,
or environmental education, or the broad field of continuing education.
Not do they (adequately) equip learners to establish a livelihood or carry
out economic activities after they have completed a course of training
(such as open businesses or carry out income-generating
activities/projects [IGA/Ps]). In general, these ANFE programs are
constrained by a severe lack of resources and qualified personnel.
It is in this context that DVV International which has been
assisting the basic skills training program of the Ministry of Education
and some regional education bureaus since it started working in Ethiopia
in 1995 initiated the EXPRO program. Its main aim is to provide non-
formal vocational training to specific target groups, such as youth,
especially school drop-outs who have no access to the formal vocational
training system as an alternative route to a vocational qualification. In
2002, DVV International undertook a comprehensive study on skills and
literacy training for better livelihoods in Africa on behalf of the World
Bank in order to assess the effectiveness of education and training
programs for the poor. One of the general findings was that programs
that concentrated on livelihood activities appear to be more successful
than programs that focused exclusively on literacy education. Hence,
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liv
the current program aims to promote adult literacy using a livelihood
approach which simultaneously promotes social empowerment, income
generation, community development, and vocational training
(www.unseco.org, retrieved on February 22, 2013)
Before embarking on much work with indigenous peoples, it is
appropriate to be reminded of the pitfalls that stakeholders have met.
Indeed, as per Sarou (2009), interventions bring a series of changes and
adjustments to indigenous peoples, thus creating an environment of
great difficulty. Thus, Bage (2013) found that, in recent years, the
International Fund for Agricultural Development (IFAD) has intensified its
efforts to reach out to indigenous peoples, tribal people, and ethnic
minorities by better understanding the complexity and diversity of rural
poverty and by striving to expand the capabilities of these peoples both
collectively and as individuals.
A few lessons can be learned from the experience of IFAD and
other groups. The first lesson concerns the importance of participatory
approaches to the design and implementation of inclusive development
policies and programs. A key tool to better deal with complexity and
diversity is a strongly participatory approach to designing and
implementing programs that are responsive to local problems and to the
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goals and visions of indigenous peoples and members of ethnic
minorities.
The second lesson is that there are promising, reasonably well-
tested approaches to work with ethnic minorities and indigenous peoples
to help them overcome poverty, including the following:
1. Increasing incomes by diversifying livelihoods and opportunities.
Many ethnic minorities and indigenous peoples live in areas with
difficult climates, poor soils, and high levels of vulnerability to
natural disasters. Livelihood diversification is thus key to enhance
the economic capabilities of both groups and individuals. This
entails crop diversification and intensification, research into and
adaptation of productivity-enhancing technologies, microfinance,
the provision of support to microenterprises, and the development
of alternative opportunities for income generation from natural
resources, such as eco-tourism and the processing of medicinal
and food products. Experience shows that such interventions
have great potential but may face problems of sustainability.
These can be mitigated by building on local practices, values, and
commitments; on sound gender analysis and the mobilization of
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both women and men; and on the identification of activities with
both cultural value and market potential.
2. Strengthening both group and individual natural resource entitlements.
Weak resource entitlements are often a major factor in rural poverty. In
addition, the distribution of resources plays a key role in local livelihood
strategies and in cultural and social practices. Loss of land in particular
may not only limit livelihood opportunities but also lead to the
disintegration of the social fabric and to the entrenchment of social
marginalization. Some programs have boosted the capabilities of
marginalized groups by facilitating the recognition or protection of
indigenous entitlements to natural resources, for instance via
demarcation and titling of ancestral lands, forests, and water sources;
supporting gender-equal distribution of entitlements; and advocacy. Such
initiatives often entail new forms of natural resource management and
new balances between individual and collective entitlements, which raise
new challenges and opportunities for development requiring innovation.
3. Strengthening local and traditional governance institutions. Several
donor-funded initiatives aim to strengthen and reform traditional
governance institutions, particularly in relation to natural resource and
conflict management. Strengthening these institutions constitutes both a
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challenge and an opportunity for development, because it may affect the
balance between group and individual goals, practices, and visions in
ways that development enablers must be better prepared to address.
4. Respecting the principle of free prior and informed consent. This
principle is enshrined in the UN Declaration on the Rights of Indigenous
Peoples and should guide development interventions with ethnic
minorities and indigenous and tribal peoples. Respecting this principle
means both addressing the causes of rural poverty among indigenous
peoples and nurturing their capabilities in decision-making.
The third lesson is that the application of programmatic and
technical solutions developed in other contexts is often not an optimal
response to the challenges facing indigenous peoples, ethnic minorities,
and other marginalized groups. Solutions are required that are
appropriate to these groups. These can be found through the following
means:
1. Engaging indigenous and tribal peoples and ethnic minorities in
shaping their futures.
Development with identity is an important principle for
development enablers working with these groups. This principle affirms
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that cultural distinctiveness, which includes specific values and
perspectives on development, is part of indigenous developmental
capabilities; hence it needs to be targeted with initiatives to enhance
social and cultural capital and to improve communication and information
about indigenous cultures. IFAD-funded programs include initiatives to
address cultural marginalization and loss of social capital and to involve
indigenous communities in the design of programs to ensure adaptation
of solutions to local conditions, cultural and social ownership, and gender
equality.
2. Building on local and indigenous knowledge systems. Indigenous
peoples and ethnic minorities are often stewards of biodiversity and
holders of unique knowledge linked to local cultures and identities, which
has two main implications for development policies and programs. First,
technological packages to improve livelihoods should evolve out of
adaptive research and development in order to build on local knowledge
systems in the face of new environmental challenges linked to climate
change and to enhance local capabilities.
Second, certain forms of local and indigenous knowledge (for example,
about medicinal plants or underutilized plant species) need to be
supported to be integrated into fair, sustainable value chains that may
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boost local capabilities and strengthen local cultures while also
contributing to the mitigation of climate change and biodiversity.
The fourth lesson is that we need to innovate to find new and
better solutions to emerging challenges rather than only to long-standing
ones. A case in point is climate change. Although poor people, including
ethnic minorities and indigenous peoples, are among the least
responsible for the problem, they are among those most vulnerable to it.
However, they can also be part of the solution due to their knowledge of
how to manage their environments in a sustainable manner. This will
require finding ways to help these marginalized groups to continue to
manage their lands and to store carbon on them. In this regard, IFAD is
discussing with the International Food Policy Research Institute, in the
context of their strategic partnership, how to help poor rural people to
benefit economically from storing carbon on their lands in the interest of
all humanity.
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Local Related Studies
In a study on IPRA (Indigenous Peoples Rights Act)
implementation by Vidal and Feranil (2003, cited in www.ipra.com,
retrieved on March 9, 2013), the salient points of the same, or Republic
Act No. 8371, in its Social Justice and Human Rights (Rule V, OP-NCIP
1998) provisions reminds one that:
The provision recognizes the fundamental rights, protection
and privileges enjoyed by the rest of the citizenry. It is the
NCIPs responsibility to ensure that fundamental human
rights and freedom are guaranteed to all members of the
indigenous peoples as already accorded to every member
of society.
These rights include, but are not limited to, the right to life,
development, and civil liberties; political rights; freedom of
association; nondiscrimination; equal protection; and right
to peace and social justice. The law also guarantees
indigenous peoples rights to basic social services. The
IPs have the right to employment, vocational training,
housing, sanitation, health, social security, infrastructure,
transportation and communication (ADB, 2002). In
addition, the IPRA also provides for the rights of women to
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fully participate in community and nation building; and for
the children and youth to have access to indigenous
education, technical training, and the use of IP dialect or
language as the medium of instruction.
Orbeta (2002, cited in www.ipra.com, retrieved on March 9, 2013)
conducted a study on training programs for the indigenous people in
Oriental Mindoro anchored on identifying their needs by going through
the different assistance offered them and found the following:
Some Non Government Institutions Helping the Mangyans
There are at least two non-government organizations (NGOs) that
help improve the lives of Mangyans. Until the early 1980s, the Peace
Corps Volunteer Program founded by US President John F. Kennedy
was actively working with the Mangyans. The objectives of the program
were based on the Mangyans perceived needs; namely: (1) acquisition
of lands obtained through lease permit, (2) promotion of cultural pride
and strengthening of self -confidence, (3) increased food production, (4)
finding a source income, (5) better health and nutrition through increased
food production, and (6) development of leadership and assistance in
organizing the community.
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The Peace Corps volunteers acted as facilitators in the program.
They concentrated on the sixth perceived need to be able to attain the
other five needs.
The Baco Mangyan Kalakbay Foundation Inc. is another NGO
that gives assistance to the Alangan Tribe via a literacy program and
livelihood training program in Baco, Oriental Mindoro.
Government Efforts Help the Mangyans
There are at least three recorded government agencies that were
established to help Mangyans: the Low Income Upland Communities
Project (LIUCP), the National Commission on Indigenous Peoples
(NCIP), and the Policy and Planning Development Office (PPDO).
The Low-Income Upland Communities Project (LIUCP),
implemented in the island of Mindoro, is one of the governments
initiatives to help in the socio-economic upliftment of the upland
communities (Mangyan) and to obtain their cooperation in the
rehabilitation and sustainable management of the critical watersheds
they inhabit. By enabling upland communities to care for their own
particular environment, enhancing their participation in conservation and
development, assisting environmental actions of upland communities,
and providing them the necessary information, skills, and technologies,
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the watersheds of Mindoro would be able to meet the water needs of the
islands people sustainability into the future. The LIUCP in partnership
with the local government organizations, came up with the following
areas of concern: (1) resource depletion; (2) environmental degradation;
(3) inequitable distribution and allocation of lands and natural resources;
(4) poverty in the uplands; (5) continuous influx of migrants; and (6)
tenurial problems in the public domain.
In the beginning, the upland communities were suspicious of the
sincerity and honesty of the LIUCP because of previous unpleasant
experiences with similar government projects. However, they gradually
cooperated and became desirous of the sustaining project benefits.
The Office for Southern Cultural Communities (OSCC) from 1986
-1997, which evolved from the Office of Muslim Affairs and Cultural
Minorities (OMACM) from 1975-1984, was replaced by the National
Commission on Indigenous Peoples (NCIP) with the approval of the
Indigenous Rights Act of 1997. The NCIP has a field office in Calapan
City, Oriental Mindoro. It has created different offices to respond to the
needs of the Mangyans; thus:
1. The Ancestral Domains Office which is responsible for the
identification of ancestral lands/domains;
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2. The Policy, Planning, and Research Office which is responsible
for the formulation of appropriate policies and programs for
indigenous peoples;
3. The Education, Culture, and Health Office, which is responsible
for the effective implementation of the educational, cultural, and
related rights of indigenous peoples as provided for in the Act;
4. The office on Socio-Economic services and special concerns
which serves as the office through which pertinent government
agencies implement various basic socio-economic services,
policies, plans, and programs affecting indigenous peoples;
5. The Office of Empowerment and Human Rights that ensures
indigenous socio-political, cultural, and economic rights are
respected and recognized;
6. The Administrative Office which provides the NCIP with economic
and effective services pertaining to personnel, finance, records,
equipment, security, supplies, and related services; it also
administrative the Ancestral Domains funds; and
7. The Legal Affairs Office which advises the NCIP on all matters
concerning indigenous peoples and provides them with legal
assistance in litigation involving community interest.
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The local government of Oriental Mindoro, through its Policy and
Planning Development Office (PPDO) based in Calapan City, augments,
finances, and helps in the development of the Mangyans through its
programs. Like other agencies helping indigenous peoples, they also
concentrate on (1) livelihood programs; (2) literacy programs; (3) health
and sanitation programs; and (4) ancestral domain programs by legal
assistance.
Church Organizations that Help the Mangyans
There are around 10 church organizations that were established
to help the Mangyans; they are briefly described below.
The Mangyan Integrated Deveopment Program (MIDP) is a
service arm of the United Church of Christ in the Philippines (UCCP), a
Protestant Church which came to Oriental Mindoro in the 1950s. Their
mission of evangelizing the Mangyans branched out to other programs:
(1) livelihood projects; (2) health and hospitalization projects; (3)
providing farm implements to Mangyan farmers; (4) the practice of
alternative medicine with the use of indigenous herbal medicines; and (5)
literacy program. This entity is present in Naujan and Baco by working
with the Alangan Mangyans. They are also present in Occidental
Mindoro. Their projects are funded by the UCCP through foreign grants.
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The Protestant Missionaries of the Overseas Missionary
Fellowship (OMF) has made important contributions for the development
of the Mangyans. They are present in almost all areas where the
Mangyans are found. Like other church groups, they began their work
through their evangelization programs. These missionaries received
training in the different Mangyan dialects before being sent to the
different Mangyan areas. Hence, they became proficient in their work
with the Mangyans. They follow the Buddy System Approach. A
missionary concentrates on just one Mangyan and the Mangyan will
concentrate on another person. This is a good process for instruction or
education is carried out even when the missionaries are transferred to
another settlement. The umbrella organization of the OMF is the
Mangyan Tribal Church Association (MTCA) which is located in Calapan
City.
The Mount Tabor Formation (MTFC), established in 1964, still
caters to all Magyan tribes in Oriental Mindoro. The objectives of this
center are: (1) to have more Mangyan professionals; (2) to help the
Mangyans attain a good Catholic education; (3) to provide a decent
home for Mangyan students; (4) to prepare Mangyans to be responsible
parents; and (5) to equip Mangyans to become future leaders in their
respective communities.
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Almost all of the above objectives have been attained to a
satisfactory level. One indicator is that there are some Mangyan
teachers now. Another indicator is that the directress of the center is a
Mangyan. Still another indicator of progress is that there are two
Mangyan seminarians in the vicariate of Calapan.
The local church launched social development and apostolate
work among the Mangyan, later known as the Mangyan Mission. The
Mangyan Mission assisted the tribal communities in affirming their
cultural identity while helping them adapt into the modern world.
Currently, it implements various programs and services such as
education, community capability building, livelihood, evangelization, land
tenure, and institution building. It is duly registered with the Securities
and Exchange Commission (SEC) as the Mangyan Mission Foundation,
Inc.
In support of community enterprise initiatives like (TCAD), the
Mangyan Mission has continued to provide marketing services to the
Mangyan by establishing a centralized marketing outlet for Mangyan
products in Calapan City, Oriental Mindoro. Local buyers and buyers
outside of Mindoro patronize the outlet for ready-made items and other
make specific orders.
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Hanunuo, Iraya, and Alangan tribes, using various raw materials and
designed in different shapes and colors. The Hanunuo make buri bags,
beaded bracelet, necklaces, key chains, woven cloth, and bamboo
items. The Alangan make rattan baskets, walis tambo (brooms), and
nito products, while Iraya produce nito-based crafts in combination with
other vines.
Another invaluable organization is the Mangyan Center (MC)
which was established by the Congregation of the Siervas de San Jose
in 1981. It now caters to three fast-growing Mangyan settlements:
Panaytayan, Bait, and Kilapnit in Mansalay, Oriental Mindoro. Their
programs include: (1) Mangyan mission center housing for some
Mangyan students; (2) income generating projects and the marketing of
their own products; and (3) community assistance program which
encourages Mangyans of all ages to help their fellow Mangyans in the
different settlements regarding informal education and community
organization.
The Kapulungan Para sa Lupang Ninuno (KPLN) is a project
initiated by the Mangyan but is now supported by other organizations.
This is composed of leaders from the different Mangyan tribes in Oriental
Mindoro who fight for their rights to ancestral domains.
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Likewise, the women religious counterpart of the SVD community,
the Missionary Sister of the Holy Spirit (SSpS), also established the
Tugdaan Center for Human Environment Development, Inc.; it offers an
alternative high school program recognized by the Department of
Education. The Center provides education for four tribes: Alangan,
Hanunuo, Iraya, and Tadyawan. Programs and projects are geared
toward the integral and sustainable development of the Mangyans with
great respect for their culture and traditions.
There are other Mangyan mission centers operated by the
Catholic Church such as the Northern Mindoro Mangyan Mission in
Baco, Mangyan Center in Mansalay, the Mangyan Mission Secretarial,
and Batangan Mission in Roxas and Bongabong with the same
programs as the other centers.
Principles and Techniques in Training
The best-planned training programs will be effective if the trainers
are highly qualified. A well-qualified trainer is one who has the mastery
of the tech -information and details of a particular job; truly, such
individual knows how to train a person (Zulueta and De Lara, 2002,
www.thesisabstracts.com, retrieved on March 8, 2013).
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Hereunder are certain principles of learning, developed by
psychologists, governing training and techniques recommended for
training programs:
1. Have a timetable. How much skill does one expect the trainee to
have and how soon? This gives the trainer a series of objectives
to accomplish.
2. Break down the job. List the important steps; job description and
analysis are necessary preliminary to training. The working
sequence of operations should be properly listed. Important
points such as performing an operation, addressing quality
requirements, adopting safety and health precautions, and such
other factors that require careful judgement on the part of the
operator should likewise be listed.
3. Have everything ready. Have the right equipment and other
supplies on hand so that there will be no delay when actual
training begins.
4. Have