This study challenges existing norms and dominant paradigms of well-being. This study discovers and brings forth kaalénan as the Mangyan Alangan concept of well-being. The study aims to re-surface the Indigenous Peoples (IP) worldview that has been historically marginalized, undermined and buried deep in the Filipino consciousness through the use of a combination of three research paradigms – Indigenous Research, Ethnography and Grounded Theory. The study used a combination of culturally- appropriate participatory qualitative data gathering methods to achieve its objectives.
The most significant finding of the study is the evidence that kaalénan, as well- being for the Mangyan Alangan, is the wellspring of community action that has always marked the Mangyan Alangan’s journey, relentlessly pursued through the decades. By delving deep into the meanings of kaalénan, four themes emerged to capture the essence of kaalénan for the Mangyan Alangan: (a) A living Mangyan culture; (b) A fervent faith in Kapwan Agalapet; (c) Rootedness in their ancestral domain and (d) Strong sense of community solidarity. The findings of the study uncovered the rich meanings in the way “well-being” is understood and lived out by the Mangyan Alangan. The study constructed a kaalénan-driven Indigenous Peoples Development Framework as an abstraction of the findings. The Indigenous Peoples Development Framework serves as the study’s contribution to the growing body of social development theory and practice. It can be the basis of engagement with IP communities in their efforts to achieve well-being in the context of cultural autonomy and IP self-determination.
The study elevated kaalénan from its local relevance to national and global platforms through three policy recommendations directed towards upholding Indigenous

Peoples well-being: first, a call to include IP well-being in the formulation of social indicators of national progress; second, a call to recognize IP culture as repository of Filipino values, soul, identity in the nation’s education system and third, a call to conduct an institutional assessment of the National Commission on Indigenous Peoples (NCIP) as the primary government agency mandated in the Indigenous Peoples Rights Act (IPRA) to protect and promote IP well-being. The study’s discovery of kaalénan as the Mangyan Alangan’s wellspring of community action hopes to have opened the doors for deepening the understanding of IP worldviews. Kaalénan when integrated into existing broader social development paradigms can offer new pathways and fresh solutions to address emerging global and IP challenges. The focus on “well-being” as it is experienced by the Indigenous Peoples brought out the non-material, the intangibles that make up the quality of “well- being”, from the lenses of the IP communities.

The exploratory study attempted to examine the effects of toursm in Banaue,Ifugao, using a gender sensitive methodology. By listening to the stories of the indigeneous women and men, we gathered their perceptions of tourism and how this as affected their lives. In-depth inteviews were conducted among eleven women and ten men, comprised of elders, adults and yourth. To provide the contect of the study, secondary materials which included goverment tourism plans. programs and trends in visitor arrival, were also looked into. From the narratives insights and themes were drawn and the gender analyzed. Coming from two different fields-Juline in torurism, and Peach in women's studies- both of us did separate analused, integratng our own perosnal experienes and refelctions.

This interpretative-phenomenological research explored the contemporary views and
experiences of spirituality among Filipino social workers from Christian social welfare
and development agencies. Underpinned with transpersonal psychodynamic theory, this
study explored what role did spirituality play in the social participants’ motivation for
entering the social work profession; what meanings do the research participants give to
spirituality; what social worker interventions or practices were viewed as spiritual; and,
what factors facilitate and hinder spirituality in social work practice. The objectives were
accomplished through survey, reflective exercises, and in-depth interviews.
The research findings revealed that the participants’ spirituality and the meaning
they attached to it are connected with their Christian faith and religious upbringing.
While the results indicate that none among the participants entered social work as their
first choice of a degree when they entered college, spirituality did not play a significant
role in their motivations for entering the social work profession. Spirituality, however,
was found to have played a significant role as a guide in the motivation for entering
social work. Those who took social work in the graduate level were considered mature
enough to reflect what they wanted in life and entered social work with clearer purpose
and motivations. The integration of biblical principles and values to social work
interventions and practices utlized by the participants made them distinctly Christian.
The recommendations include: (1) for the Christian social work agencies to
explore the possibility of adopting a policy that recognizes, integrates and strengthens
spirituality in social work practice; and (2) for Christian social work schools to explore
the possibility of integrating spirituality as an essential course of study in the social work
curriculum in order to build the knowledge-base and competence on spirituality in social
work practice.
As an exploratory study, the results have created a research base with preliminary
findings that can be the focus of future investigations using other sets of variables,
settings, and focus

The commercial success of social enterprise brands in the country is reframing development in the
popular imagination. Crucial to this imaginary are women consumers, the target market of these
brands. Using Feminist Critical Discourse Analysis, the study examined constructs of women
consumers that have emerged alongside the brands and analyzed them within the context of
neoliberal development. A multimodal sample consisting of consumer advertisements, official
narratives of the brands, and blog entries of women consumers about the brands were used as
sources of data. The findings of the study converged on the desiring caring consumerpreneur who
can embody both feminist and anti-feminist themes such as care and the demand for perfection,
empowerment and class entitlement, and solidarity and exclusion through neoliberalism’s grammar
of ethical individualism. This possibility of becoming a woman consumer exists within a historical
context where women are expected to take the responsibility of making and keeping the market
moral while attempting to fulfill normative feminine desires to be beautiful and fashionable. In this
gendered version of the Foucauldian homo economicus, it is rational and productive to perform the
normative feminine desires to be beautiful and fashionable and the normative feminine role to care,
because doing so results in a payoff for the self and for the market. The neoliberalized subject is still
an “entrepreneur of herself” but more moral. With the increasing feminization of the social
enterprise industry in the country, the desiring caring consumerpreneur is asked to actively
participate in sustainable and national development by simultaneously appealing to women’s
normative caring role, aspirations of feminine beauty, and the neoliberal entrepreneurial spirit.

Over the decades, much has been written about domestic violence, interventions, and policies in
various countries, as well as debates on approaches to this global concern. However, research is
sparse when it comes to those indirectly affected by domestic violence. This paper focuses on an
often-overlooked aspect of domestic violence: its impact on indirect victim-survivors, particularly
the girl child in Filipino households.

The objectives of this paper are:
1. To examine how girls experience and cope with domestic abuse within a cultural context
where silence surrounding the violence has been normalized;
2. To understand the experiences of a girl child as an indirect victim, their responses to the
experience; and
3. To identify the factors that hindered or facilitated their choice to remain silent.

The study utilizes a feminist approach (participatory, intersectional, and ethical) and triangulates
data from photovoice, key informant interviews, and secondary data shared by a partner
organization that facilitated the researcher's contact with a purposive sample of five resource
persons. The photovoice technique serves as the primary data-gathering method, operating as a
visual research approach aimed at promoting societal transformation. Each resource person is
given a thematic prompt related to the research questions, asked to take a photo based on these
prompts, and then engages in a one-on-one discussion with the researcher about her photo.
Through data analysis, the study reveals factors contributing to the perpetuation of silence and the
manifestation of abuse within households. Key themes that emerged include shared experiences
of domestic violence, patterns of a culture of silence, and strategies for addressing
disempowerment.