bernadette m. ronquillo

8/22/2019 Bernadette m. Ronquillo

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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


According to Gender 69


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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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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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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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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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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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).
https://plan-international.org/https://plan-international.org/https://plan-international.org/https://plan-international.org/


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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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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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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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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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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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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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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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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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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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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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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.
http://www.ipra.com/http://www.ipra.com/http://www.ipra.com/


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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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lxviiThe Mangyan products are traditionally produced by the

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

bernadette m. ronquillo

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