This is an easy-to-use guide on how to implement a community based monitoring of the health program of a local government unit (LGU) using the tools and methods developed in the implementation of Subay Kahimsog in Dumaguete City.
This is an easy-to-use guide on how to implement a community based monitoring of the revenue generation for the environment of a local government unit (LGU), through the Environmental User’s Fee (EUF) using the tools and methods developed in the implementation of IGaCoS Bantay Kinaiyahan in the Island Garden City of Samal (IGaCoS).
This simple manual will instruct you on how to implement a community-based monitoring initiative for the rice production programs of your Local Government Units (LGU). It will teach you how to use the tools and methods developed during the implementation of BULHON sa Panguma.
Of all the books that I have managed to read, none is as deeply personal or as emotionally poignant as Subversive Lives 1. Written as a collective memoir of the Quimpo family, the book narrates their shared ordeal under the Marcos dictatorship, and the hardship that each of the siblings had to endure in the course of their resistance to Martial Law.
Such autobiographical style allows the reader to form a mental picture of the series of emotional storms that had repeatedly overtaken this family of “subversives”—from Norman’s Christian dilemma as he agonized over the question of joining the communist-led resistance; to Ryan’s narrow escape from death as the soldier who was about to shoot him was suddenly distracted by an exploding pillbox; to Lilian’s sense of dread and shame as she was repeatedly humiliated by her military interrogators.
If we go down to the grassroots, talk to people, engage government and enable people and government to engage, trusting they would constructively engage, we'll see how everyday a certain Ate Inday or Pastor Nunez struggles to assert their rights, claim what's due them and in the process challenge the existing power relations. How by simply being informed, by caring, by simply asking a question, by reaching out to others and knowing what others are concerned about, by wondering and being bothered with questions on why some gets more than others who need it most, how by simply being a concerned and active citizen, they shake the foundations of injustice and abuse in the country and reclaim the public space for themselves and the many.
In 2001 there were a plethora of reports, disclosing that billions of pesos were lost in textbook scams, corruption in procurement, ghost projects in textbook delivery and school-building construction. In that year, G-Watch reviewed public sector performance in two key areas: textbook delivery and school-building construction.
After round of monitoring of school building projects (SBPs) under the Bayanihang Eskwela, G-Watch has persistently encountered issues on allocation. This led G-Watch to inquire about the standard involving allocation.
This provides an application of the G-Watch monitoring in human rights compliance, particularly on the right to food of the bakwit, or Internally Displaced People.
This study looked at whether the following government services have been allocated where they are really needed most or where there is shortage. It sought to find out explanations for misallocation that can inform possible policy/implementation reform proposals.
The Government Watch (G-Watch) of Ateneo School of Government has implemented Bayanihang Eskwela since 2005. The program is a community-based monitoring of the government’s school-building projects that aims to ensure that the right quality of school building projects are implemented at the right time where it is needed most.
The Department of Education (DepEd) has strengthened its partnership with the private sector to achieve its goal of solving the textbook shortage problem this year.
A follow up to the COMELEC Budget Watch in 2009, this study aimed to baseline and benchmark electoral administration spending of COMELEC, in the hope of helping inform COMELEC of relevant performance standards and indicators they should achieve in effectively linking their budget preparation and performance target setting.
ASoG’s brand of education is the marrying of theory and practice where academic knowledge is used in order to solve practical problems of our time. It tries to achieve that balance between the realm of ideas and the concrete realities that ideas must contend with to make a difference in real time, real space.
Our approach to change and development is what we call a mosaic approach where scattered efforts and actors working towards change and development are facilitated by the School to come together as pieces of the puzzle that if put together would form an alternative picture of the country.
This seminar serves as another classroom of ASoG. It will be a microcosm of what we endeavor to achieve all over the country.
This policy study aims to identify key issues in the implementation of the government’s school building program, focusing on the DepEd-led School Building Program for schools experiencing acute classroom shortage and the DPWH enforced Regular School Building Program which is in the ambit of Republic Act No. 7880 or more commonly known as the Roxas Law.
The Bayanihang Eskwela Manual provides its readers a clearer idea of how a community-based monitoring of school building projects (SBPs) using the G-Watch approach is done from preparation to the result of the monitoring, the response of concerned agencies on the identified issues and challenges and the feedback of stakeholders.
This provides an application of the G-Watch monitoring in human rights compliance, particularly on the right to vote of the detainees (or PDLs, Persons Deprived of Liberties).
G-Watch Localization aims to engage the local level to develop a G-Watch application that is attuned to local context and realities. It takes into account the decentralized policy context, the situation and condition of citizen participation in local governance, the nature and practice of the local government unit and the backdrop of socio-cultural realities prevalent and strong at the local area like primacy of kinship, prevalence of patronage and machismo, to name a few. It situates itself in the areas of monitoring and evaluation which remains weak despite the mandated avenues for citizen participation due to sheer lack of resources for it, the lack of capability and its seeming lack of urgency in comparison to other concerns.
The key of the past not repeating itself is us. We know this in our hearts and it is great that there are a lot of us who have taken the challenge of being the difference to make a difference. If we factor in ourselves and be one of the variables that will change the tide, then perhaps, change has a chance. In doing so, we need to dare ourselves to be more. This is the clear lesson from history. We need to do our part and yes, there are good signs that we will.
The spirit of Bayanihan is what this project tries to revive, the spirit of being part of a community, of cooperation, of caring for others. This is what we try to reclaim—the meaning of Bayanihan that has evolved from a simple act of neighbors carrying a whole house of a relocating family to a process of nation-building through people’s empowerment and good governance.
This is a message that says everything is not lost after all. There are shimmers of light, patches of green, light at the end of the tunnel or however you call it that means there is hope. EDSA 1 and 2 were acts of Bayanihan. The fights against social injustice are acts of Bayanihan. And though sporadic, they continue even up to present.