Professional Documents
Culture Documents
Sections: I/BB
Area: PUPHA, Pasig
Formator: Sir Rene Flores
Outline
I. Immersion Experience
PUPHA (Pinagbuhatan Urban Poor Homeowners’ Association)
● The students visited the location after a state of calamity, namely Typhoon Glenda,
exposing us to a more vulnerable environment than we are used to. According to
residents, the typhoon ravaged many houses, sending roofs made from galvanized steel
flying around, almost damaging several community members.
● Our experiences of generosity with different families made us realize that there is a
different kind of wealth to be found in the presence of other people.
● This abundance of love and care can be observed in the way family members and
neighbors treat each other. Members of the community feel responsible for each other
and so decide to share their resources with others. Though they experience lack,
generosity seems to be one of their main principles. A good example may be found in
facts such as working and married children continuing to allot part of their income for
their parents, siblings looking out after each other, and parents prioritizing their children
by working overtime even when they are exhausted.
● Furthermore, these experiences opened us up to the hardships presented in
marginalized sectors such as the urban poor, ones that we seldom encounter ourselves.
The experience of these hardships allowed us to gain context; we were able to see,
however partial and minute it might have been, how it is like to live the life of someone
marginalized by society, that is, the Urban Poor.
● An example of such hardships are the living conditions themselves, compared to our
luxurious homes or maybe even simple rooms, their houses fall even beyond what we
would define as simple. The states and sizes of their abodes do not fit the standard of
“simple” because they are even less than that. What we may see as the size of a simple
room is equivalent to the size and space they have in their whole home. Some families
eat, work, and sleep in the same space. Frankly put, there is not enough space to do it
elsewhere. It is also surprising to know that many of the houses do not have doors.
● Illnesses that might be minor nuisances to us like colds and fevers, are more than minor
for the urban poor due to the fact that their living conditions might amplify such illnesses.
There is also the fact that not all of the families have enough sustainable income to be
able to afford medicine to treat said illness. If they do buy medicine it might also become
the source of further financial troubles later on.
● Despite such hardships though, or maybe because of it, there exists closer community
ties between the people. Neighbors help each other by lending resources or even labor
as help. Things like leaving their houses in the care of others when going out or asking
their neighbor to look after their children is common within the community. Such close
community bonds are not often seen in the context of more affluent people, in fact most
of the time what can be said is the inverse, that more affluence leads to more isolation
from the community or your neighbors.
II. Social Analysis
Background Study of Urban Poor in the Philippines
● Notwithstanding the fact that poverty incidents are higher in rural areas visavis urban
communities, the inequalities in the urban areas are higher.
● These inequalities are basically the access to labor, education, social connection,
shelter, basic infrastructures and income.
● The major problems in the urban poor communities:
a. Higher expenditure on basic services
■ Deficit infrastructures in the urban poor communities eventually results in
spending more on basic services such as clean water and electricity.
b. Higher health risk from urban environmental problems
■ Level of exposure to air pollution and water pollution are high.
■ Poor housing environment leads to risks in health caused from
contaminated water and improper waste disposal
c. Weakening of the social fabric
■ Urban poor communities are more exposed to crimes
d. Significant damage to lives and property of the slum poor due to climate change
■ Poor location, housing and infrastructures make the urban poor
communities vulnerable to natural calamities such as flood and typhoon.
PUPHA Social Analysis
Two major issues in PUPHA
o Unstable job / no longterm income generation
● The residents engage in many forms of informal labor, such as selling rugs,
sewing, buy and sell, tricycle driving, and construction work.
● Low income, which is approximately 400 pesos per day for most families, makes
them vulnerable in unexpected events, such as natural disasters, accidents,
health problems, and emergencies.
● Those who work in companies are mostly paid minimum wage, which is barely
enough to provide for their families’ needs. Some of these companies attain high
enough profits that there is no actual excuse for there to be in wage equity. On the
other hand, some of these companies are those that do not actually earn enough
money, further signs of unstable jobs and lack of opportunities.
● Most of the women. particularly the mothers would rather stay at home and look
after their children instead of doing something else which generates income
o Lack of sustainable aid
❏ LGU support skills and livelihood training/ seminars
❏ These only happen seldomly, and for reasons that are centered
towards the facilitators, such as campaign season. Otherwise,
these services are not followed up and therefore offer no true
development to the community.
❏ PUPHA and KUMPAS NGO
❏ These are more focused on the ownership of land and
transactions related to it, since they serve as liaisons for the
community members.
❏ With minimal resources and donors, these organizations could not
really provide productive solutions to the current problems people
are facing within the community.
❏ People who are a part of this organization can sometimes feel
demotivated because their projects does not have the necessary
support that would make it functional
❏ Pantawid Pamilyang Pilipino Program (4P’s)
❏ These somehow alleviate monetary problems by providing rice and
money to the families of children who attend school. While helpful,
this will become problematic once the children graduate and
acquire jobs of their own.
❏ This is not enough as the rice and allowance given is not adequate
to cover the needs of the family for the month especially for
families with a lot of members.
❏ The resources provided by this program is covers shortterm
poverty alleviation only.
❏ Programs from Ateneo
❏ These are programs organized by Ateneo students, some of which
are medical missions, social enterprises, and educational
scholarships. However, they do not push through due to lack of
support and time by the students. For example, students are not
successful in looking for interested sponsors. Also, graduated
students have less time to spare for the original programs they
organized.
● The problem is that what the community needs is a sustainable livelihood.
However, these programs are not sufficient in longterm income generation.
● Also most residents here lack enough educational attainment or the skills needed
for jobs that would give them larger incomes. As a result, they are trapped within
the social hierarchy stereotypes imposed on them.
III. Theological Reflection
Scripture Passage
Luke 10:2537 (The Parable of the Good Samaritan)
○ The priest and Levite, who knew about the Law and who preach it, showed no
compassion upon the man who was beaten and robbed.
○ The Samaritan, despite being rejected by the Jews and despite being known as
people who do not keep all the laws, showed compassion to the man and took
care of the man.
○ Jesus teaches us to practice what we preach, and that the true neighbor is that
who shows mercy on the afflicted.
○ We may sometimes have this notion that we are the ones who can be Good
Samaritans to the ones in need, because we have more resources and we are
more capable in terms of our status. But in our immersion, we realized how it
could be the other way around.
○ Our foster families became Good Samaritans to us. They welcomed us in their
homes despite us being complete strangers to them a few hours before. We may
have more privileged lives, but they have given us a larger part of what they have.
We probably would not even have gone there if this immersion was not a school
requirement, but in their case, they chose to welcome and take care of us.
○ They offered us snacks that were supposed to be sold in their sarisari stores.
They prepared the best meals they could offer. They sacrificed their own beds
and turned on electric fans that seemed to be unused for some time. All these
were done just to make us more comfortable.
○ While we only gave them one kilogram of rice and few packs of coffee, did these
really compensate for what they’ve provided us? We can be Good Samaritans,
but are we doing anything?
Church Teaching
Compendium of Church Social Doctrine (No. 81)
○ The protection and promotion of the human person is one of the main concerns of
the Church
■ Today, a lot of us are guilty of seeing religion as merely a way to salvation.
Though it cannot be denied that religion, or in this case the Roman
Catholic Tradition, is about giving the grace of salvation to humanity to free
us from the condition of sin and injustice that plagues us; that is merely
one aspect of the mission of the Church. Yes salvation is the main
concern, and indeed it is given to the whole of humanity; that exactly the
point though, that salvation is given to the whole of humanity and not just
mere individuals.
● The Church is a community of individuals, a community formed to
be the legacy of Christ by continuing his mission that he died on
the cross for. All members of this community are given the grace
of salvation by virtue of hearing the word of God; but since we are
also the legacy of Christ we are therefore tasked with spreading
salvation to those who do not know of it just like Christ did.
○ 81. The object of the Church's social doctrine is essentially the same that
constitutes the reason for its existence: the human person called to salvation,
and as such entrusted by Christ to the Church's care and responsibility.
■ Again, salvation is not just a gift given to us but also to our neighbors. The
act of knowing this or having received the gift of salvation means that it is
our responsibility to spread it to others.
○ In this perspective, the Church's social doctrine has the task of proclamation, but
also of denunciation.
○ In the first place it is the proclamation of what the Church possesses as proper to
herself: “a view of man and of human affairs in their totality”. With her social
doctrine the Church does not attempt to structure or organize society, but to
appeal to, guide and form consciences.
■ Are we still proclaiming the right values? Do the values we espouse
actually fit into to mission and vision of the church?
● When we think there is nothing wrong with the “business first,
family after” mentally or when we separate them, do we promote
the right Values. Are we not supposed to work for our families?
● Whenever we buy products made from exploitation and or support
structures of injustice i.e. malls or areas that reject the presence of
the urban poor or their services.
● Whenever we say the poor are poor because they are lazy without
realizing their lack of opportunities, simply promoting hard work
without realizing that even with such hard work the current
situation and system prevent them from profiting from their hard
work
○ This social doctrine also entails a duty to denounce, when sin is present: the sin
of injustice and violence that in different ways moves through society and is
embodied in it. By denunciation, the Church's social doctrine becomes judge and
defender of unrecognized and violated rights, especially those of the poor, the
least and the weak.
■ Are we actually denouncing the injustices and sin that are present in our
society? Are we doing anything to denounce the violence done upon the
basic human rights of the people we see everyday on the streets?
● Have we not become just armchair denouncers? Denouncing acts
of injustice but not really doing any action that may bring an end to
such injustice? Does our denouncing actually do anything to
defend and uphold the basic human rights we see violated i.e.
whenever we say no one should be homeless or say it is wrong for
people to live on the streets do we do anything aside from being
apathetic?
● Have we not just merely accepted poverty, a situation that goes
against the Kingdom of Life proclaimed by God, as natural part of
the environment? Hasn’t the poverty of others become a
necessary sacrifice for development of profit in our modern world?
IV. Reflected Action
PUPHA Sustainable Livelihood Project Proposal
This proposal’s goal is to create a program where students, private individuals, and
community residents can have a discourse regarding social issues. This will focus on
awareness of the urban poor situation, particularly what the residents need and what
private sectors can provide in terms of creating a sustainable livelihood system. Through
this, the upper and middle class will be able to interact with the urban poor in order to
gain consciousness of thee realities, compelling them to contribute and act on such
issues. This interaction will also allow the urban poor to realize the injustice of their
situation, since most of these individuals accept their poverty as a fact of life, and provide
them a chance to liberate themselves.
● Phase 1: Spreading Awareness through Students
○ The project proposal shall be introduced to the student body (student
organizations) through social media.
○ Posters shall be available, possibly during Christmas season, in order to
maximize and utilize the giving spirit of individuals everywhere.
○ Infographics about the poverty rate, or initial livelihood needs would be
posted too in an informative and catchy way.
○ The following themes or taglines may be released:
■ “This Christmas season, embody the spirit of giving. Support a
community in their goal of finding a sustainable and adequate
source of livelihood.”
■ “Why only alleviate if you can provide sustainability?”
■ “Be an angel and help out a community in realizing their
potentiality.”
○ Signups will be available for students who want to volunteer. The
following questions will be asked during signups:
■ What made you decide to be involved with this program?
■ Have you experienced being with an urban poor/marginalized
community before?
■ What can you contribute to this community?
■ What have you learned from Theology classes that may be applied
in this context?
○ Forums for students and private individuals will be held as an avenue to
interact with PUPHA residents.
○ Open dialogues will also be organized for community leaders to express
their concerns and needs for sustainable livelihood. From these requests,
pledges may be made by students and private entities.
● Phase 2: Program Expansion
○ Facilitators of this proposal will seek private entities for support.
○ Following this, regular seminars on livelihood, skills training, and social
issues will be held. Further projects and programs depending on
availability of support
○ Soup Kitchens and/or medical missions is a possibility too.
○ The important thing for program expansion is sustainability and continuity
of programs. Also, the programs should be not chosen by random but
planned ahead as well, and are to be done in a cycle.
● Phase 3: Pamana
○ The programs will be passed on to the next set of students engaged in
immersion of the same kind. There will also be an observation of success
rate of the program to ensure that it is properly working.
○ A database for past and present volunteers can put their contacts as well
as contact numbers of donors and private entities.
Bibliography
1997 Catechism for Filipino Catholics: A Primer. Manila: ECCCE, 1997. Print.
Quevedo, Orlando B., O.M.I. “Saving and Strengthening the Filipino Family.” 20th Anniversary of
Familiaris Consortio. Speech.