Tag Archives community-led development

Humanitarian Observatories Series | ‘Pagkakaloob’: The Filipino concept and practice of community philanthropy

By Posted on 2630 views

Community philanthropy has the potential to be a powerful driver of change in the humanitarian and development sector, working to ‘shift the power’ towards local populations and drive social progress. In this blog article, Loreine dela Cruz and Michael Vincent Mercado of the Humanitarian Observatory in the Philippines introduce the Filipino concept of ‘pagkakaloob’ and its key features, showing how it embodies a regional and global shift toward community empowerment.

Image by: Center for Disaster Preparedness Foundation.

 Before 2016, a revolution was quietly taking shape across the world. Outside conventional development’s reach, community philanthropy (CP) arose, marked by the emergence of community foundations, women’s funds, environmental funds, and other grassroots organizations and activities in countries as geographically diverse as Romania, Zimbabwe, Vietnam, and Mexico. These philanthropic efforts appeared, amongst other things, in reaction to failed development efforts, the closing of civil society space, and the promise of locally-led development.

Community philanthropy can have a transformative impact on the communities it arises from and has become recognized as a powerful tool for local development, enhancing community capacity, building trust, and pooling local resources for sustainable development, rooted in civil society and social justice movements. In this blog article, we discuss CP in the Philippines, where a local form of CP called pagkakaloob is changing how Filipinos view giving. Pagkakaloob goes beyond just money; it’s about giving your time, talent, and resources to create a more supportive and thriving community.

Community-based fundraising and sourcing in multiple contexts

Over the past few years, we have been involved in community philanthropy projects through the Assets, Agency, and Trust Program, where we work with GlobalGiving, the  Global Fund for Community Foundations, and the Nonprofit Finance Fund to promote community ownership and leadership in initiatives seeking to achieve long-term change. We are currently situated in the Philippines, where one of several Humanitarian Observatories supported by the Humanitarian Studies Centre and the Humanitarian Governance (Hum-Gov) project is located. The Philippines’ Humanitarian Observatory was established last year following the earlier establishment of observatories in the DRC, Ethiopia, South Asia, Latin America, and the Caribbean.

Our work has shown that the concept of community philanthropy (CP) resonates deeply in the Philippines, where the culture of generosity is a fundamental trait. Filipino families, particularly the baby boomer generation, have established traditions such as preparing and sharing special meals with neighbours on Sundays, which fosters community bonds and conversations. Such activities are known as ‘pagkakaloob’, a Filipino term that exemplifies this spirit of giving. Pagkakaloob embodies community philanthropy, promoting generosity and interconnectedness. It encourages not just giving but also nurturing relationships based on care, compassion, and mutual growth — this act of sharing and caring also fosters a profound human connection.

Where did the practice originate?

Filipino virtue ethics is a relationship-oriented system shaped by Southeast Asian tribal traditions and Spanish Catholicism. It is based on two key concepts: “loób,” meaning “relational will,” and “kapwa,” meaning “together with the person.” These concepts support a unique set of virtues aimed at strengthening and preserving human relationships, which contrasts with the individualistic virtues in the Western tradition. In Filipino culture, “kapwa” is a deeply significant concept. It embodies the idea of seeing oneself in others, recognizing interconnectedness, and fostering mutual respect. Beyond social interaction, “kapwa” is about empathy, solidarity, and a collective sense of belonging. “Loób” on the other hand is the soul, encompassing emotions, thoughts, and will that guide one to act with kindness and find harmony within oneself and with others.

Why is this practice commonplace?

Pagkakaloob, sometimes equating to self-sacrifice, is a cherished value with the potential to impact the country’s social and political landscape significantly. Activities go beyond financial donations, embodying the sharing of time, knowledge, skills, connections, and networks for collective welfare. This ethos is supported by practices such as mutual aid (damayan), collective action (bayanihan), and resource sharing (ambagan), which are crucial for building self-reliant communities.

The Filipino value of pagkakaloob empowers communities to lead their own development. This approach shows how individuals, organizations, and communities can all grow together to achieve shared goals. This model of community engagement, rooted in Filipino values of generosity and solidarity, underscores the transformative power of collective action and empathy in addressing social challenges.

Key features of CP in the Philippines

The collaboration between the Center for Disaster Preparedness Foundation (CDP Foundation — the coordinator of the Humanitarian Observatory of the Philippines) and partner awardees of the Abot-Kamay Community Solidarity Fund (ACSF) exemplifies the Filipino values of community and solidarity in action. This partnership has successfully mobilized local communities, raising an impressive 529,440 USD through community philanthropy activities. This builds on an initial investment of 390,000 USD provided to 32 Philippines-based community organizations. The impact extends beyond financial resources; the partnership has fostered collaboration, attracting engagement and funding from at least 43 entities, including governmental institutions. This growing support highlights the increasing recognition of CP’s potential.

Monitoring and reporting on community philanthropy initiatives highlight a profound commitment to mutual support and giving among partners. This was evident during the “Pagtatasa” internal learning event, where 64 individuals from 32 partner organizations gathered to assess progress and share knowledge. Through this and other evaluation moments, we have identified several core values that empower communities in the Philippines:

  • Community solidarity. This refers to the community’s role and engagement in and co-ownership of solutions to local challenges. Values like companionship (pakikipagkapwa),involvement (mapanglahok), inclusivity, unity (pagkakaisa), and solidarity (pakikiisa) are important.
  • #ShiftthePower.This objective informs community-driven decision-making and negotiations with donors, underscoring the community’s capacity to voice and meet its needs and reflecting a commitment to involvement and inclusivity.
  • Prioritizing sustainable development.Communities concentrate on achieving a balance between ecological conservation, economic growth, and self-reliance, which reinforces the Filipino emphasis on the value of life and the community’s ability to sustainably fulfill its needs.
  • Dedication to reaching shared goals. Community members in community development activities show both individual and organizational dedication to trust-building, network formation, and engagement, indicating a shared vision and resolve to accomplish organizational objectives.

These qualities and measures of success do more than chart the course of action — they fuel the spirit of pagkakaloob throughout the Philippines, setting a precedent for regional and global shifts toward community empowerment. Through the concerted efforts of each partner organization of the ACSF, a widespread movement of change and community philanthropy is ignited, showcasing the profound influence of collective values and actions.

Recognizing diverse community development pathways

The journey towards embracing ‘pagkakaloob’ and its potential to shift societal power dynamics in the Philippines is arduous yet vital. This path requires a fundamental shift in how we approach development, moving away from top-down methods and recognizing the immense potential within the communities themselves. Development actors and community leaders become crucial in this transformation. Their role is not to dictate solutions but to act as facilitators and supporters, enabling the collective power and truth of community-led initiatives to emerge and flourish.

The true power lies in the collective wisdom and untapped resources of community members. They are the co-investors in their own development, with a deep understanding of the challenges they face. By recognizing community assets and fostering community-led initiatives, we allow their ingenuity and dedication to drive meaningful and sustainable change.

In line with the proverb, “let a hundred flowers bloom, and a thousand schools of thought contend,” this underscores the importance of diversity in ideas and approaches for community development. By embracing a multitude of perspectives, we foster innovation and resilience, ensuring that development efforts are inclusive and representative of the community’s true needs and aspirations.

 

Further reading:

De Guia, Katrin. 2005. Kapwa: The Self in the Other: Worldviews and Lifestyles of Filipino Culture-Bearers. Anvil Publishing Inc.: Pasig City, the Philippines.

Edwards, Michael. ‘Forget billionaires: let’s build our own system to fund the transformation of society.’ openDemocracy, 23 June 2019.

Reyes, Jeremiah. 2015. Loób and Kapwa: Thomas Aquinas and a Filipino Virtue Ethics. PhD Dissertation, KU Leuven.

Opinions expressed in Bliss posts reflect solely the views of the author of the post in question.

 

About the authors:

Loreine B. dela Cruz is a development specialist with over forty years of professional experience in development and humanitarian work, particularly disaster risk reduction and management, climate change, human rights, and peacebuilding.  

Micheal Vincent DC. Mercado is a disaster risk reduction specialist and filmmaker whose career began in 2008 with the Center for Disaster Preparedness (CDP) Foundation as a student documentary producer.

Are you looking for more content about Global Development and Social Justice? Subscribe to Bliss, the official blog of the International Institute of Social Studies, and stay updated about interesting topics our researchers are working on.

Development Dialogue 19 | Why we need alternatives to mainstream education — and how the ‘Nook’ model of learning can show us the way

By Posted on 2670 views

Contemporary education models continue to reflect and perpetuate colonial educational priorities and by virtue are intricately tied to goals of shaping ‘children as future adults’ and creating a ‘productive’ workforce through education. In the process, they exclude marginalised groups of people, denying them the opportunity to learn and thrive. Alternatives to mainstream education models have been sought all over the world and are gaining traction. In this blog article, Anoushka Gupta discusses ‘Nooks’, alternative community learning spaces that non-profit organisation Project DEFY has introduced in several Asian and African countries, and shows how they are transforming the way in which people approach learning.

Learners working on projects during the design phase. Source: Project DEFY.

Situating systemic challenges within mainstream education models

The outdatedness of several mainstream education models in their failure to enable individuals and communities to respond to emerging challenges have long been recognised. Yet, not much has been done in terms of questioning the foundational principles of these models and in finding enduring alternatives. Such alternatives are needed particularly in Asia and Africa, where several systemic challenges confront educational systems.

It is well known, for example, that the founding principles of schooling systems rest on the assumption that child development is a linear process — it is thereby assumed that a child of a particular age must learn certain skills and competencies before progressing further[1]. As a result, as children move through school, their worth is increasingly tied to their performance in standardized examinations, placing immense pressure on them to do well and limiting opportunities to explore interests or enjoy the process of learning. Metrics to understand what constitutes ‘success’ over the years (through assessment results or further educational trajectories) have standardised experiences and divorced education from its local context[2].

Moreover, differences in material wealth and social location play an important role in understanding variations in ‘success’ defined through assessment results. For example, Dalit and Adivasi communities in India who were historically excluded from economic resources and formal educational systems face challenges in meeting the uniform testing criteria, which puts them at a disadvantage in many disciplines and professions even today[3]. In Uganda, high rates of teenage pregnancy and associated stigma reproduce exclusion and drive girls to drop out[4].

These instances demonstrate that mainstream schooling is built on rigid eligibility rules and criteria for success that fail to secure an environment where learners feel safe and heard and where they can explore their interests instead of sticking to uniform curricula, often detached from their own realities. In the next section, I will show how the Nook learning model seeks to contend with such hegemonic education models and creates safe spaces in which learners can thrive without excessive pressure to perform.

Questioning why we learn

First conceptualised in 2016 by Abhijit Sinha, founder of the India-based non-profit organisation Project DEFY,[5]Nooks are physical community learning environments located in under-resourced places that are accessible to learners irrespective of their age, gender, marital status, and socio-economic background. These spaces are built on questioning the fundamental purpose of learning, which for mainstream models often is creating a productive workforce by teaching them standardised knowledge and skills instead of centring interest as the main driver of learning.

Sinha’s experiment started in a small village in Karnataka, India. Disillusioned with his own educational experiences in one of India’s top engineering colleges, he envisioned a space equipped with basic tools and without strict instructions or rules that would push learners to really explore their interests and would encourage resourcefulness, teamwork, and innovation. These spaces later expanded, went through several iterations, and became the ‘Nooks’ they are today. And they continue to be adapted to new conditions and the needs of learners and communities. Since 2016, 41 Nooks have been set up and 32 are currently operational through partnerships with local organisations across Uganda, Rwanda, Zimbabwe, India, and Bangladesh.

The freedom to choose how (and what) to learn

Nooks follow ‘self-designed learning’ as the pedagogical orientation where the core belief rests on learners defining and designing their own educational goals in an enabling environment. Each space is equipped with basic tools, raw materials, the internet, and laptops and has two fellows who act as mentors.

The Nook follows a cycle-based structure comprising four stages:

  1. Exploration — fellow-guided sessions that introduce learners to diverse learning areas (from robotics to art to storytelling).
  2. Goal Setting — the identification and articulation by learners of a specific learning goal based on their interesteither from areas in the exploration stage or something totally different, as well as their definition of the steps and resources required to translate the goal into a project.
  3. Design — the execution by learners of the project, which they spend approximately three to six months on (the length of the cycle differs depending on the Nook).
  4. Exhibition — the presentation of their work at an event known as an ‘external exhibition’, which is used as a platform for showcasing learner projects to community members and external stakeholders.

Conversations, reflections, and enjoyment

In each cycle, beyond working on projects, learners gather twice a day in opening and closing circles to discuss any troubles they have faced, be it related to their project or something that bothers them in general. Reflections during these designated discussion hours are meant to build a sense of community in the Nook. Many learners have chosen to take up problems in their community – for instance, learners are trying to tackle environmental pollution in the Barishal Nook in Bangladesh. This approach to learning allows individuals to share challenges without judgment and allows them to flexibly explore their interests without assessments or pressures of completion. It intends to recentre the role of learners’ agency and to foster an understanding of individuals as part of a larger collective.

An opening circle in one of the Nooks. Source: Project DEFY.

The Nooks have also had a wider impact. First, self-designed learning naturally implies that projects differ across and within Nooks. A common thread, however, is that learners tend to pick up problems they see in their surroundings or delve deeper into an area they were curious about. In the Bulawayo Nook in Zimbabwe, for example, a learner articulated his desire to build an artificial limb, explaining, “Personally, I need it. I would also want to help other people in my community who are disabled once I achieve this goal. The cost of artificial legs is very expensive in the country so that is why I decided to make a cheaper and innovative one”.

Several learners also revealed that their goals challenged normative gendered ideas of learning and work. For instance, in the Gahanga Nook in Rwanda, a female learner spoke of how she intended to learn tailoring initially. However, with exposure to different areas, she discovered her interest in welding despite initial resistance from her family. With time and through encouragement from peers and fellows, she created a hanger and a garden chair, ultimately convincing her family to support her.

Lastly, Nooks foster a community identity. Before Nooks are set up, a community mapping exercise is carried out to understand how the space potentially adds value to the lives of community members. The eventual goal of each Nook is for learners to drive the concept independently. While Nooks are still young and learners running the Nook independently are yet to be located, several seeds of leadership from within Nooks have been sown. Beyond taking on day-to-day responsibilities, steering opening and closing circles, and mentoring fellow learners, the transition of several learners to Nook facilitator roles is encouraging.

Expanding the ‘idea’ behind and beyond Nooks — some final takeaways

Globally, enhancing access to schooling is hailed as a marker of development. Yet, the exclusion and disempowerment that are part of both the design and implications of such beliefs are rarely questioned. In contexts where disempowerment stems from wider socio-economic barriers that trickle down to schooling, Nooks demonstrate the value of learning spaces that allow flexibility to explore one’s interests without imposing restrictions on what to learn. In turn, the emphasis on contextual learning and engagement with community challenges as part of the learning journey seeks to upturn individualised notions of education.

Finally, while ‘community-led development’ is increasingly used as the go-to buzzword among development practitioners and donors, very few are truly willing to let go of predetermined criteria to measure the ‘output’ and ‘outcomes’ of education interventions. Truly recognising the agency of the learners and communities means first questioning our own metrics of what constitutes ‘success.’

This blog article draws on a recent working paper published by Project DEFY that can be accessed here

References:

[1] Prout, A. & James, A. (1997) ‘A New Paradigm for the Sociology of Childhood? Provenance, Promise and Problems’ in Prout, A. & James, A. (ed.) Constructing and Reconstructing Childhood: Contemporary Issues in the Sociological Study of Childhood. Second edition. London: Falmer Press. pp. 7-32.

[2] Ydesen, C. and Andreasen, K. (2020) “Historical roots of the global testing culture in education,” Nordic studies in Education, 40(2), pp. 149-166. DOI: 10.23865/nse.v40.2229

[3] See Ch2 ‘School Education and Exclusion’ in India Exclusion Report 2013-14. pp.44-75. Available at: IndiaExclusionReport2013-2014.pdf (idsn.org)

[4] Study-report-on-Linkages-between-Pregnancy-and-School-dropout.pdf (faweuganda.org)

[5] For more on Project DEFY, see https://hundred.org/en/innovations/project-defy-design-education-for-yourself

About the author:

Anoushka Gupta is a researcher based out of India. Her research interests include child and youth wellbeing, understanding social exclusion, and utilising participatory methods in community-based research. She has worked extensively with non-profit organisations primarily in India on educational quality and community-based learning models. She previously majored in Social Policy as part of the MA in Development Studies from the International Institute of Social Studies, Erasmus University Rotterdam and holds a Bachelor’s degree in History from St. Stephen’s College, University of Delhi.