CHAPTER I

THE PROBLEM AND ITS SCOPE

INTRODUCTION

What is the concept of a peaceful and developed community? All concepts

are defined within a theory or cognitive framework, or in a not scientific word “perspective”.

Through perspective, words such as “peaceful” and “developed”, are endowed with

meaning by being linked to other concepts within a particular perception of reality, and by

its relationship to ideas and assumptions about violence, history, industry, standard of

living, divine, grace, justice, etc. The words “Peaceful” and “Developed” are thereby

locked into a descriptive or explanatory view of our reality and experiences.

According to Merriam-Webster, Peace is a state in which there is no war or fighting.

It is a freedom from civil disturbance, and a state of security or order within a community

provided by law or custom. While Developed is defined as having a relatively high level

of industrialization and standard of living, meaning it is having many industries and

relatively few poor people who are unable to buy the things they need, like food water,

clothing, house, and others. Peace is also linked with nonviolence, which refers to the

absence of violence and is always the choice to do no harm

There is no firm dichotomy between a peaceful and developed community and all

others. Instead, human societies appear to fall on continuum. Some are very violent, with

frequent wars recurring violence in their communities and homes. Others fall in the

middle, which is reasonably peaceful most of the time with only occasional wars and

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sporadic incidents of internal violence. At the other end of the scale, some societies

experience very little, if any, violence or warfare.

Developing and sustaining peace requires an understanding of the root causes of

conflict and insecurity. It is necessary to know what starts a conflict and what drives long-

term, positive change by analyzing economic, social, political, and environmental factors.

This research papers purpose is to know and understand how the concepts of a

peaceful and developed community is perceived by the respondents of Barangay Raya

Buntong, Buadiposo-Buntong, Lanao del Sur. The research may have been linked to

Marawi siege. It may have affected the perception of the residents of Barangay Raya

Buntong.

HISTORY OF BUADIPOSO-BUNTONG

The name Buadiposo Buntong is derived from the so-called Meranao term

“Buadiposo” which means “descendants of Puso” and Buntong which literally means

Bamboo. Puso was known and acknowledges as one of the prominent ancestral royal

leader of Mala a bayabao. The term “Buntong” is the name of the locality that has

significant bearing and enjoys the title of Sultanate. The Sultanate of Buntong is one of

the Twenty Eight (28) prominent royal sultanate of Ranao, an assembly of traditional

constitutional systems with Four regions called “Pat a Pangampong” sa Ranao” now

known as the Province of Lanao del Sur.

The Municipality of Buadiposo Buntong is one of the thirty-nine municipalities of

the Province of Lanao del Sur, Autonomous Region in Muslim Mindanao. Formerly, this

Municipality was politically and geographically part of the Municipality of Ditsaan Ramain.

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It was on May 4, 1977 by virtue of P.D. Order No. 1133 issued by President Ferdinand E.

Marcos. The municipality was carved out of the municipality of Ditsaan ramain. Its first

appointed Mayor then was Datu Bubong Domato who served until 1979.

Thereafter, during the 1980 local elections, Sheik Ibrahim Papandayan was

elected Mayor of the Municipality. It was during Mayor Papandayan term that the road

network connecting Buadiposo-Buntong to other municipalities was dramatically

improved. Mayor Papandayan is best remembered for his strong campaign for peace and

order that gained much foothold as well as food sufficiency was sustained during his term.

Shortly after the EDSA Revolution of 1986, Datu Macabantog Tariba was

appointed OIC-Mayor by president Corazon C. Aquino by the recommendation of DILG

Secretary, Aquilino Pimentel.

After the ratification of the 1987 Constitution of 1987, Datu Abdulgani Daya Acoon

was elected Mayor of Buadiposo buntong and remained Mayor for three consecutive

terms. Mayor Acoon was succeeded by an elected Municipal Mayor Elias M. Bayabao

who significantly introduced infrastructure development for a three-year term, In the year

2001, Honorable Jamal Tambug Dadayan won the local elections for Mayoralty position.

He served for two consecutive terms. His campaign for peace and order and the

promotion of mutul and productive relationship between and among the people of

Buadiposo Buntong was very popular. In 2007 national and local elections, he was

succeeded by Hon. Abdul Mojib Moti A. Mariano, as the elected Municipal Mayor for more

than one year, through an election protest, Sultan Domado A. Disomimba became new

Municipal Mayor.

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 During the May 2010 National and Local Election, Hon. Noron G. Dadayan was

elected Municipal Mayor and re-elected again last May 13, 2013 National and Local

Elections due to her performance and her vision to improve the Municipality of Buadiposo

Buntong,Lanao del Sur.

The Municipality of Buadiposo Buntong is divided into thirty-three (33) barangays.

All of the barangays of are purely agricultural area. Namely, Bacolod, Bangon 1, Bangon

Proper, Boto Ragondingan, Buadiposo Lilod, Buadiposo Proper, Buadiposo Raya,

Buntong Proper, Cadayonan, Dansalan, Datu Tambara, Dirisan, Gata, Kalakala,

Katogonan, Lumbac, Lumbatan Manacab, Lumbatan Pataingud, Lunduban, Minanga,

Manacab Poblacion, Paling, Pindolonan, Pualas, Ragondingan East, Ragondingan

Proper, Ragondingan West, Raya Buntong, Sapot, Tangcal, Tarik and Tuka.

HISTORY OF COMMUNITY DEVELOPMENT

Amongst the earliest community development approaches were those developed

in Kenya and British East Africa during the 1930s. Community development practitioners

have over many years developed a range of approaches for working within local

communities and in particular with disadvantaged people. Since the nineteen sixties and

seventies through the various anti-poverty programs in both developed and developing

countries, community development practitioners have been influenced by structural

analyses as to the causes of disadvantage and poverty i.e. inequalities in the distribution

of wealth, income, land, etc. and especially political power and the need to mobilize

people power to affect social change. Thus the influence of such educators as Paulo

Freire and his focus upon this work. Other key people who have influenced this field are

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Saul Alinsky (Rules for Radicals) and E.F. Schumacher (Small is Beautiful). There are a

number of international organizations that support community development, for example,

Oxfam, UNICEF, The Hunger Project and Freedom from Hunger, run community

development programs based upon community development initiatives for relief and

prevention of malnutrition. Since 2006 the Dragon Dreaming Project Management

techniques have spread to 37 different countries and are engaged in an estimated 3,250

projects worldwide.

In the Global North

In the 19th century, the work of the Welsh early socialist thinker Robert Owen

(1771–1851), sought to create a more perfect community. At New Lanark and at later

communities such as Oneida in the USA and the New Australia Movement in Australia,

groups of people came together to create utopian or intentional communities, with mixed

success.

United States

In the United States in the 1960s, the term "community development" began to

complement and generally replace the idea of urban renewal, which typically focused on

physical development projects often at the expense of working-class communities. One

of the earliest proponents of the term in the United States was social scientist William W.

Biddle. In the late 1960s, philanthropies such as the Ford Foundation and government

officials such as Senator Robert F. Kennedy took an interest in local nonprofit

organizations. A pioneer was the Bedford Stuyvesant Restoration Corporation in

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Brooklyn, which attempted to apply business and management skills to the social mission

of uplifting low-income residents and their neighborhoods. Eventually such groups

became known as "Community development corporations" or CDCs. Federal laws

beginning with the 1974 Housing and Community Development Act provided a way for

state and municipal governments to channel funds to CDCs and other nonprofit

organizations.

National organizations such as the Neighborhood Reinvestment Corporation

(founded in 1978 and now known as Neighbor Works America), the Local Initiatives

Support Corporation (LISC) (founded in 1980), and the Enterprise Foundation (founded

in 1981) have built extensive networks of affiliated local nonprofit organizations to which

they help provide financing for countless physical and social development programs in

urban and rural communities. The CDCs and similar organizations have been credited

with starting the process that stabilized and revived seemingly hopeless inner city areas

such as the South Bronx in New York City.

United Kingdom

In the UK, community development has had two main traditions. The first was as

an approach for preparing for the independence of countries from the former British

Empire in the 1950s and 1960s. Domestically it first came into public prominence with the

Labor Government's anti-deprivation programs of the latter sixties and seventies. The

main example of this being the CDP (Community Development Programme), which

piloted local area based community development. This influenced a number of largely

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urban local authorities, in particular in Scotland with Strathclyde Region's major

community development programs (the largest at the time in Europe).

The Gulbenkian Foundation was a key funder of commissions and reports which

influenced the development of community development in the UK from the latter sixties

to the 80's. This included recommending that there be a national institute or center for

community development, able to support practice and to advise government and local

authorities on policy. This was formally set up in 1991 as the Community Development

Foundation. In 2004 the Carnegie UK Trust established a Commission of Inquiry into the

future of rural community development examining such issues as land reform and climate

change. Carnegie funded over sixty rural community development action research

projects across the UK and Ireland and national and international communities of practice

to exchange experiences. This included the International Association for Community

Development.

In 1999 a UK wide organization responsible for setting professional training

standards for all education and development practitioners working within local

communities was established and recognized by the Labor Government. This

organization was called PAULO – the National Training Organization for Community

Learning and Development. (It was named after Paulo Freire). It was formally recognized

by David Blunkett, the Secretary of State for Education and Employment. Its first chair

was Charlie McConnell, the Chief Executive of the Scottish Community Education

Council, who had played a lead role in bringing together a range of occupational interests

under a single national training standards body, including community education,

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community development and development education. The inclusion of community

development was significant as it was initially uncertain as to whether it would join the

NTO for Social Care. The Community Learning and Development NTO represented all

the main employers, trades unions, professional associations and national development

agencies working in this area across the four nations of the UK.

The term 'community learning and development' was adopted to acknowledge that

all of these occupations worked primarily within local communities, and that this work

encompassed not just providing less formal learning support but also a concern for the

wider holistic development of those communities – socio-economically, environmentally,

culturally and politically. By bringing together these occupational groups this created for

the first time a single recognized employment sector of nearly 300,000 full and part-time

paid staff within the UK, approximately 10% of these staff being full-time. The NTO

continued to recognize the range of different occupations within it, for example specialists

who work primarily with young people, but all agreed that they shared a core set of

professional approaches to their work. In 2002 the NTO became part of a wider Sector

Skills Council for lifelong learning.

The UK currently hosts the only global network of practitioners and activists

working towards social justice through community development approach, the

International Association for Community Development (IACD). IACD was formed in the

USA in 1953, moved to Belgium in 1978 and was restructured and relaunched in Scotland

in 1999.

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Canada

Community development in Canada has roots in the development of co-operatives,

credit unions and caisses populaires. The Antigonish Movement which started in the

1920s in Nova Scotia, through the work of Doctor Moses Coady and Father James

Tompkins, has been particularly influential in the subsequent expansion of community

economic development work across Canada.

Australia

Community development in Australia have often been focussed upon Aboriginal

Australian communities, and during the period of the 1980s to the early 21st century were

funded through the Community Employment Development Program, where Aboriginal

people could be employed in "a work for the dole" scheme, which gave the chance for

non-government organisations to apply for a full or part-time worker funded by the

Department for Social Security. Dr Jim Ife, formerly of Curtin University, organised a

ground breaking text-book on community development

In the Global South

Community planning techniques drawing on the history of utopian movements

became important in the 1920s and 1930s in East Africa, where community development

proposals were seen as a way of helping local people improve their own lives with indirect

assistance from colonial authorities.

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 Mohandas K. Gandhi adopted African community development ideals as a basis

of his South African Ashram, and then introduced it as a part of the Indian Swaraj

movement, aiming at establishing economic interdependence at village level throughout

India. With Indian independence, despite the continuing work of Vinoba Bhave in

encouraging grassroots land reform, India under its first Prime Minister Jawaharlal Nehru

adopted a mixed-economy approach, mixing elements of socialism and capitalism. During

the fifties and sixties, India ran a massive community development program with focus on

rural development activities through government support. This was later expanded in

scope and was called integrated rural development scheme [IRDP]. A large number of

initiatives that can come under the community development umbrella have come up in

recent years.

The main objective of community development in India remains to develop the

villages and to help the villagers help themselves to fight against poverty, illiteracy,

malnutrition, etc. The beauty of Indian model of community development lies in the

homogeneity of villagers and high level of participation.

Community development became a part of the Ujamaa Villages established in

Tanzania by Julius Nyerere, where it had some success in assisting with the delivery of

education services throughout rural areas, but has elsewhere met with mixed success. In

the 1970s and 1980s, community development became a part of "Integrated Rural

Development", a strategy promoted by United Nations Agencies and the World Bank.

Central to these policies of community development were:

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  Adult literacy programs, drawing on the work of Brazilian educator

Paulo Freire and the "Each One Teach One" adult literacy teaching method

conceived by Frank Laubach.

 Youth and women's groups, following the work of the Serowe

Brigades of Botswana, of Patrick van Rensburg.

 Development of community business ventures and particularly

cooperatives, in part drawn on the examples of José María Arizmendiarrieta and

the Mondragon Cooperatives of the Basque region of Spain

 Compensatory education for those missing out in the formal

education system, drawing on the work of Open Education as pioneered by

Michael Young.

 Dissemination of alternative technologies, based upon the work of E.

F. Schumacher as advocated in his book Small is Beautiful: Economics as if people

really mattered

 Village nutrition programs and permaculture projects, based upon

the work of Australians Bill Mollison and David Holmgren.

 Village water supply programs

In the 1990s, following critiques of the mixed success of "top down" government

programs, and drawing on the work of Robert Putnam, in the rediscovery of social capital,

community development internationally became concerned with social capital formation.

In particular the outstanding success of the work of Muhammad Yunus in Bangladesh

with the Grameen Bank from its inception in 1976, has led to the attempts to spread

microenterprise credit schemes around the world. Yunus saw that social problems like

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poverty and disease were not being solved by the market system on its own. Thus, he

established a banking system which lends to the poor with very little interest, allowing

them access to entrepreneurship. This work was honored by the 2006 Nobel Peace Prize.

Another alternative to "top down" government programs is the participatory

government institution. Participatory governance institutions are organizations which aim

to facilitate the participation of citizens within larger decision making and action

implementing processes in society. A case study done on municipal councils and social

housing programs in Brazil found that the presence of participatory governance

institutions supports the implementation of poverty alleviation programs by local

governments.

The "human scale development" work of Right Livelihood Award-winning Chilean

economist Manfred Max Neef promotes the idea of development based upon fundamental

human needs, which are considered to be limited, universal and invariant to all human

beings (being a part of our human condition). He considers that poverty results from the

failure to satisfy a particular human need, it is not just an absence of money. Whilst human

needs are limited, Max Neef shows that the ways of satisfying human needs are

potentially unlimited. Satisfiers also have different characteristics: they can be violators

or destroyers, pseudo satisfiers, inhibiting satisfiers, singular satisfiers, or synergic

satisfiers. Max-Neef shows that certain satisfiers, promoted as satisfying a particular

need, in fact inhibit or destroy the possibility of satisfying other needs: e.g., the arms race,

while ostensibly satisfying the need for protection, in fact then destroys subsistence,

participation, affection and freedom; formal democracy, which is supposed to meet the

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need for participation often disempowers and alienates; commercial television, while used

to satisfy the need for recreation, interferes with understanding, creativity and identity.

Synergic satisfiers, on the other hand, not only satisfy one particular need, but also lead

to satisfaction in other areas: some examples are breastfeeding; self-managed

production; popular education; democratic community organizations; preventative

medicine; meditation; educational games.

Vietnam

International organizations apply the term community in Vietnam to the local

administrative unit, each with a traditional identity based on traditional, cultural, and

kinship relations. Community development strategies in Vietnam aim to organize

communities in ways that increase their capacities to partner with institutions, the

participation of local people, transparency and equality, and unity within local

communities.

Social and economic development planning (SDEP) in Vietnam uses top-down

centralized planning methods and decision-making processes which do not consider local

context and local participation. The plans created by SDEP are ineffective and serve

mainly for administrative purposes. Local people are not informed of these development

plans. The participatory rural appraisal (PRA) approach, a research methodology that

allows local people to share and evaluate their own life conditions, was introduced to

Vietnam in the early 1990s to help reform the way that government approaches local

communities and development. PRA was used as a tool for mostly outsiders to learn

about the local community, which did not affect substantial change.

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 The village/commune development (VDP/CDP) approach was developed as a

more fitting approach than PRA to analyze local context and address the needs of rural

communities. VDP/CDP participatory planning is centered around Ho Chi Minh's saying

that "People know, people discuss and people supervise." VDP/CDP is often useful in

Vietnam for shifting centralized management to more decentralization, helping develop

local governance at the grassroots level. Local people use their knowledge to solve local

issues. They create mid-term and yearly plans that help improve existing community

development plans with the support of government organizations. Although VDP/CDP

has been tested in many regions in Vietnam, it has not been fully implemented for a

couple reasons. The methods applied in VDP/CDP are human resource and capacity

building intensive, especially at the early stages. It also requires the local people to have

an "initiative-taking" attitude. People in the remote areas where VDP/CDP has been

tested have mostly passive attitudes because they already receive assistance from

outsiders. There also are no sufficient monitoring practices to ensure effective plan

implementation. Integrating VDP/CDP into the governmental system is difficult because

the Communist Party and Central government's policies on decentralization are not

enforced in reality.

Non-governmental organizations (NGO) in Vietnam, legalized in 1991, have

claimed goals to develop civil society, which was essentially nonexistent prior to the Đổi

Mới economic reforms. NGO operations in Vietnam do not exactly live up to their claimed

goals to expand civil society. This is mainly due to the fact that NGOs in Vietnam are

mostly donor-driven, urban, and elite-based organizations that employ staff with ties to

the Communist Party and Central government. NGOs are also overlooked by the Vietnam

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Fatherland Front, an umbrella organization that reports observations directly to the Party

and Central government. Since NGOs in Vietnam are not entirely non-governmental, they

have been coined instead as 'VNGOs.' Most VNGOs have originated from either the state,

hospital or university groups, or individuals not previously associated with any groups.

VNGOs have not yet reached those most in need, such as the rural poor, due to the

entrenched power networks' opposition to lobbying for issues such the rural poor's land

rights. Authoritarianism is prevalent in nearly all Vietnamese civic organizations.

Authoritarian practices are more present in inner-organizational functions than in

organization leaders' worldviews. These leaders often reveal both authoritarian and

libertarian values in contradiction. Representatives of Vietnam's NGO's stated that

disagreements are normal, but conflicts within an organization should be avoided,

demonstrating the one-party "sameness" mentality of authoritarian rule.

HISTORY OF PEACE

In ancient times and more recently, peaceful alliances between different nations

were codified through royal marriages. Two examples, Hermodike I c.800BC and

Hermodike II c.600BC were Greek princesses from the house of Agamemnon who

married kings from what is now Central Turkey. The union of Phrygia / Lydia with Aeolian

Greeks resulted in regional peace, which facilitated the transfer of ground-breaking

technological skills into Ancient Greece; respectively, the phonetic written script and the

minting of coinage (to use a token currency, where the value is guaranteed by the state).

Both inventions were rapidly adopted by surrounding nations through further trade and

cooperation and have been of fundamental benefit to the progress of civilization.

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 Since classical times, it has been noted that peace has sometimes been achieved

by the victor over the vanquished by the imposition of ruthless measures. In his book

Agricola the Roman historian Tacitus includes eloquent and vicious polemics against the

rapacity and greed of Rome. One, that Tacitus says is by the Caledonian chieftain

Calgacus, ends Auferre trucidare rapere falsis nominibus imperium, atque ubi solitudinem

faciunt, pacem appellant. (To ravage, to slaughter, to usurp under false titles, they call

empire; and where they make a desert, they call it peace. — Oxford Revised Translation).

Discussion of peace is therefore at the same time a discussion on the form of such

peace. Is it simple absence of mass organized killing (war) or does peace require a

particular morality and justice? (just peace). A peace must be seen at least in two forms:

 A simple silence of arms, absence of war.

 Absence of war accompanied by particular requirements for the mutual settlement

of relations, which are characterized by terms such as justice, mutual respect,

respect for law and good will.

More recently, advocates for radical reform in justice systems have called for a

public policy adoption of non-punitive, non-violent Restorative Justice methods, and many

of those studying the success of these methods, including a United Nations working group

on Restorative Justice, have attempted to re-define justice in terms related to peace.

From the late 2000s on, a Theory of Active Peace has been proposed which conceptually

integrates justice into a larger peace theory.

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STATEMENT OF THE PROBLEM

The study attempts to find out people’s conception of what is a peaceful and

developed community of selected women’s of Barangay Raya Buntong, Buadiposo-

Buntong, Lanao del Sur.

Part I. What is the Socio-Demographic Profile of the women residents of

Barangay Raya Buntong, Buadiposo-Buntong, Lanao del Sur.

1.1 Age

1.2 Gender

1.3 Highest Educational Attainment

1.4 Tribe

1.5 Religion

1.6 Civil Status

1.7 If Married, No. of children

1.8 Major Source of Income

1.9 Estimated Family Income per Month

Part II. Concept of Peaceful Community

2.1 What do you think are the characteristics of a peaceful community?

Please select the top 3 characteristics of a peaceful community?

2.1.1. Freedom to move around at all time without the fear of being

harmed

2.1.2. Security of Property from thieves and robberies

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 2.1.3. Harmonious relations among residents and neighbors belonging to

other tribes

2.1.4. Absence of conflict among family

2.1.5. Absence of fighting between military and rebel groups

2.1.6. Absence of terrorist activities

2.1.7. Absence of Drug addicts

2.1.8. Others, specify________

2.2 Which of the above mentioned characteristics are present in your

community. Please check and rate their presence in the community using

the scale of 1=sometimes; 2=frequent; 3=always.

2.3 In general, would you rate the peace situation in your community?

Part III. Concept of A Developed Community

3.1 What do you think are the characteristics of a developed community?

Please rate your answer from 1 to 3.

3.1.1. Majority, if not all, of the household members have enough supply

of food, clothing and medicine.

3.1.2. Majority, if not all, of the household have comfortable house to live.

3.1.3. Majority, if not all, of the households have the needed furniture and

appliances

3.1.4. Majority, if not all, of the members of the family have stable source

of income.

3.1.5. Majority, if not all, of the households have sanitary toilet.

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3.1.6. Majority, if not all, of the households have potable water system.

3.1.7. Members of the family are healthy

3.1.8. The roads and sewage system are well in place.

3.1.9. Majority of the adult population are able to read and write.

3.1.10. The people are free to express their opinion without being

subjected to intimidation.

3.1.11. There are available jobs for the labor force.

3.1.12. There is unity and cooperation among the community residents.

3.1.13. Majority, if not all, of the residents are conscious of responsibilities

to God and their fellowmen.

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 CHAPTER II

REVIEW OF RELATED LITERATURE AND STUDIES

This chapter contains some of the related literature and studies reviewed and

considered relevant to the study.

RELATED STUDIES
“Peace is not an absence of war; it is a virtue, a state of mind, a disposition for

benevolence, confidence, justice.” (Baruch Spinoza)

Most often public health focuses on prevention. Yet, when it comes to violence we

need to look beyond just prevention and develop ideas for creating peaceful communities.

In order to effect a true change in the culture of a community an environment

conducive to peace must be created. As Baruch Spinoza suggested in the above quote,

it is truly a holistic intervention, whose success depends on community engagement. This

requires more than an organization simply coming in and doing a program that will fix the

community. It requires a relationship being developed with the community and allowing

the community to take ownership of the interventions, as they are the ones that truly know

what it will take to create the environment necessary for sustainable change. It is this

type of programming based on an empowerment model that will truly create the kind of

environment where young people can grow and develop maximizing their potential and

working for real peace in their community.

It reminds me of a story told on the NBC television show the West Wing, about a

man walking down a path and falling into a deep hole. He was unable to get out after

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many failed attempts and was getting desperate when he saw a doctor walk past. He

called out, “Hey, Doc! Help me out.” The doctor reached into his white coat and pulled

out his prescription pad, wrote a prescription and dropped it down the hole. He then

walked on. A little later, the man saw a minister walking by. Again he called out, “Hey

Padre! Help me out.” The minister wrote out a beautiful prayer and threw it down the hole

and continued down the road. Finally, the man saw his friend walk past. He yelled up,

“Hey, Jack, help me out!” His friend jumped down the hole. The man was incredulous,

he cried, “Are you crazy! Now we are both down here.” Jack calmly replied, “I know, but

I’ve been down here before and I know the way out.”

Like Jack we must be willing to jump into the hole with the communities we are

working with, and we must enter into a genuine relationship with them, if we are to ever

create the kind of environment that will engender real change. We must do more than

supply funding, programming and technical assistance. We must join hands and enter

into a partnership which will produce the kind of state of mind that Spinoza was talking

about. We must be about more than preventing violence; we must be about creating

peace. (Pete Hutchison, YES Program Director)

Some of the peaceful societies are very small, numbering in the hundreds of

people, while others number in the tens of thousands, or more. These small-scale

societies range from foragers to people who thrive at the fringes of contemporary high-

tech societies. They hunt and gather, fish and forage, farm and trade, hide in the forest

and run for the legislature.

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 They have many different historical backgrounds, geographical settings, belief

systems, social practices, and ways of life. The only common element that unites them is

that they have firm convictions about the importance of maintaining peaceful lives, and

they are, to a greater or lesser degree, successful in living according to those beliefs.

There is no firm dichotomy between peaceful societies and all others. Instead,

human societies appear to fall on a continuum: some are very violent, with frequent wars

and recurring violence in their communities and homes. Others—most societies—fall in

the middle: reasonably peaceful most of the time with only occasional wars and sporadic

incidents of internal violence. A few societies, at the other end of the scale, experience

very little if any violence or warfare. See Fry (2005) for a full discussion of this point.

FACTORS THAT FOSTER PEACEFULNESS

 Sociocultural systems. The psychological and social structures, mythologies,

beliefs, religious convictions, and worldviews held by the peaceful societies

strengthen their daily nonviolent lives. Many of the peaceful societies have social

patterns that foster and reinforce nonviolence. For instance, while some of the

peaceful societies have political leaders, they tend to not glorify leadership. Not

surprisingly, the leaders of peaceful societies (those that have leaders) are

generally not as bellicose as some of our contemporary world leaders.

 Sanctions. Some peaceful societies maintain their internal nonviolence through

effective sanctions against deviant or aggressive behavior. Nonviolent

punishments such as ostracism may help enforce social norms in some societies.

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  Isolation. Some of the peaceful societies are able to maintain their nonviolence

because they live in very isolated locations—islands, remote deserts, or dense

forests. However, isolation is not the only factor. Many also have strong convictions

that peacefulness is something that is very important to them. Some of them feel

that nonviolence works, for them: it is a very practical way for them to exist in the

world that they experience. Others feel that nonviolence is the way that God

ordains them to live. For others, they have always lived that way and their belief

system reinforces the ways they feel people should coexist.

 Flight and Separation. Some of the peaceful societies maintain their nonviolence

by fleeing at the slightest hint of aggressiveness by outsiders. Furthermore, people

in many of the societies break apart into new groups whenever internal strife or

tensions threaten to disrupt the peacefulness of normal daily life.

One reason for reading about peaceful societies is to study different approaches

to human relationships that may foster nonviolence. For example, very few people in the

peaceful societies glorify individualism, ego-satisfaction, or material self-interest: they

tend to cherish gentleness, nonaggression, and interpersonal harmony instead. They do

not approach other human beings in a confrontational, aggressive, or violent fashion.

Instead, they tend to relate to others, at least within their own societies, in a harmonious,

nonviolent manner.

These facts about peaceful societies may surprise many visitors to this website

who have not even heard that peaceful societies exist. One goal of this site is to make

both basic information on peaceful societies and references to detailed scholarly work on

23
them more accessible to interested persons. An effective way to begin learning about

peaceful societies is to read the Best Books about them. Another is to read the scholarly

literature we are scanning and adding to the Archive of Articles on Peaceful Societies.

Then, follow up with the references provided in this website and in the bibliographies

provided by the articles and books. Obtain works through major research libraries, via

interlibrary loan, or through book dealers. Finally, contact us for further suggestions. The

peaceful societies by themselves will not solve the problems of today’s world, but they

will provide inspiration and, sometimes, suggest fresh approaches to building

peacefulness and counteracting violence. (https://cas.uab.edu)

The 8 points of the star are a holistic representation of a peaceful community - a

society bolstered by the pillars of social justice, mutual support and cooperation. These

are Vision of a Peaceful Future, Personal Empowerment, Personal Reliance, Mentoring

& Support, Cross-Sector, Partnerships, Neighborhood Revitalization, Ending Violence,

and Reaching Back to Help Someone Else.

These elements embrace the circle that represents our community, providing the

resources our clients need to create a vibrant future. Together, they form the shining star

of a peaceful, cooperative, thriving community. (https://afoundationforpeace.org)

The United Nations defines community development as "a process where community

members come together to take collective action and generate solutions to common

problems."[1] It is a broad term given to the practices of civic leaders, activists, involved

citizens and professionals to improve various aspects of communities, typically aiming to

build stronger and more resilient local communities.

24
Community development is also understood as a professional discipline, and is defined

by the International Association for Community Development (www.iacdglobal.org), the

global network of community development practitioners and scholars, as "a practice-

based profession and an academic discipline that promotes participative democracy,

sustainable development, rights, economic opportunity, equality and social justice,

through the organisation, education and empowerment of people within their

communities, whether these be of locality, identity or interest, in urban and rural settings".

Community development seeks to empower individuals and groups of people with the

skills they need to effect change within their communities. These skills are often created

through the formation of social groups working for a common agenda. Community

developers must understand both how to work with individuals and how to affect

communities' positions within the context of larger social institutions.

Community development as a term has taken off widely in anglophone countries i.e. the

United States, United Kingdom, Australia, Canada and New Zealand and other countries

in the Commonwealth of Nations. It is also used in some countries in Eastern Europe with

active community development associations in Hungary and Romania. The Community

Development Journal, published by Oxford University Press, since 1966 has aimed to be

the major forum for research and dissemination of international community development

theory and practice.[2]

Community development approaches are recognized internationally. These methods and

approaches have been acknowledged as significant for local social, economic, cultural,

25
environmental and political development by such organizations as the UN, WHO, OECD,

World Bank, Council of Europe and EU. (https://en.wikipedia.org)

Community development is a process where community members come together

to take collective action and generate solutions to common problems. Community

wellbeing (economic, social, environmental and cultural) often evolves from this type of

collective action being taken at a grassroots level. Community development ranges from

small initiatives within a small group to large initiatives that involve the broader

community.

Effective community development should be:

 a long-term endeavor

 well-planned

 inclusive and equitable

 holistic and integrated into the bigger picture

 initiated and supported by community members

 of benefit to the community

 grounded in experience that leads to best practices

Community development is a grassroots process by which communities:

 become more responsible

 organize and plan together

 develop healthy lifestyle options

 empower themselves

26
  reduce poverty and suffering

 create employment and economic opportunities

 achieve social, economic, cultural and environmental goals

Community development seeks to improve quality of life. Effective community

development results in mutual benefit and shared responsibility among community

members. Such development recognizes:

 the connection between social, cultural, environmental and economic matters

 the diversity of interests within a community

 its relationship to building capacity

Community development helps to build community capacity in order to address

issues and take advantage of opportunities, find common ground and balance competing

interests. It doesn’t just happen – capacity building requires both a conscious and a

conscientious effort to do something (or many things) to improve the community.

Community

Often when we think of community, we think in geographic terms. Our community

is the city, town or village where we live. When community is defined through physical

location, it has precise boundaries that are readily understood and accepted by others.

Defining communities in terms of geography, however, is only one way of looking at them.

Communities can also be defined by common cultural heritage, language, and beliefs or

shared interests. These are sometimes called communities of interest. Even when

community does refer to a geographic location, it doesn’t always include everyone within

27
the area. For example, many Aboriginal communities are part of a larger non-Aboriginal

geography. In larger urban centers, communities are often defined in terms of particular

neighborhoods.

Most of us belong to more than one community, whether we’re aware of it or not.

For example, an individual can be part of a neighborhood community, a religious

community and a community of shared interests all at the same time. Relationships,

whether with people or the land, define a community for each individual.

Development

The term “development” often carries an assumption of growth and expansion.

During the industrial era, development was strongly connected to increased speed,

volume and size. However, many people are currently questioning the concept of growth

for numerous reasons – a realization that more isn’t always better, or an increasing

respect for reducing outside dependencies and lowering levels of consumerism. So while

the term “development” may not always mean growth, it always implies change.

The community development process takes charge of the conditions and factors

that influence a community and changes the quality of life of its members. Community

development is a tool for managing change but it is not:

 a quick fix or a short-term response to a specific issue within a community;

 a process that seeks to exclude community members from participating; or

 an initiative that occurs in isolation from other related community activities.

28
 Community development is about community building as such, where the process

is as important as the results. One of the primary challenges of community development

is to balance the need for long-term solutions with the day-to-day realities that require

immediate decision-making and short-term action.( http://www.peernetbc.com)

Peace is a concept of societal friendship and harmony in the absence of hostility

and violence. In a social sense, peace is commonly used to mean a lack of conflict (such

as war) and freedom from fear of violence between individuals or heterogeneous

(relatively foreign or distinct) groups. Throughout history leaders have used peacemaking

and diplomacy to establish a certain type of behavioral restraint that has resulted in the

establishment of regional peace or economic growth through various forms of agreements

or peace treaties. Such behavioral restraint has often resulted in the reduction of conflicts,

greater economic interactivity, and consequently substantial prosperity. The avoidance of

war or violent hostility can be the result of thoughtful active listening and communication

that enables greater genuine mutual understanding and therefore compromise. Leaders

often benefit tremendously from the prestige of peace talks and treaties that can result in

substantially enhanced popularity.

“Psychological peace” (such as a peaceful thinking and emotions) is perhaps less

well defined yet often a necessary precursor to establishing "behavioral peace." Peaceful

behavior sometimes results from a "peaceful inner disposition." Some have expressed

the belief that peace can be initiated with a certain quality of inner tranquility that does

not depend upon the uncertainties of daily life for its existence. The acquisition of such a

29
"peaceful internal disposition" for oneself and others can contribute to resolving of

otherwise seemingly irreconcilable competing interests.

Because psychological peace can be important to Behavioral peace, leaders

sometimes de-escalate conflicts through compliments and generosity. Small gestures of

rhetorical and actual generosity have been shown in psychological research to often

result in larger levels of reciprocal generosity (and even virtuous circles of generosity).

Such benevolent selfless behavior can eventually become a pattern that may become a

lasting basis for improved relations between individuals and groups of people. Peace talks

often start without preconditions and preconceived notions, because they are more than

just negotiating opportunities. They place attention on peace itself over and above what

may have been previously perceived as the competing needs or interests of separate

individuals or parties to elicit peaceful feelings and therefore produce benevolent

behavioral results. Peace talks are sometimes also uniquely important learning

opportunities for the individuals or parties involved. (https://en.wikipedia.org)

30
 CHAPTER III

RESEARCH DESIGN AND METHODOLOGY

This chapter deals with the setting and procedures that were used by the

researchers in gathering and analyzing data. It presents the researchers’ method, the

setting or the locale of the study, the researchers’ subjects, research instrument, data

collection method, sampling procedure and statistical treatment of the data.

RESEARCH METHOD

This study used the mixed method which Creswell and Plano Clark (2007) defined

as a research design with philosophical assumptions as well as methods of inquiry. As a

methodology, it involves philosophical assumption that guides the direction of the

collection and analysis of data and mixture of qualitative and quantitative approaches in

many phases in the research process. Its central premise is that the use of quantitative

and qualitative approaches in combination provides a better understanding of research

rather using either one of the approaches.

RESEARCH ENVIRONMENT

The site/location of the study is Barangay Raya Buntong, Buadiposo-Buntong,

Lanao del Sur. The Barangay Raya Buntong is located in the northern shore of Lake

Lanao. Its neighboring barangays are lumabatan manacab, minanga, and manacab

poblacion where the town hall is located. It is one of the 33 barangays of Municipality of

Buadiposo-Buntong. The barangay is accessible so we can freely survey the residents

there.

31
RESEARCH SUBJECT

The respondents of this study were selected women residents of Barangay Raya

Buntong, Buadiposo-Buntong, Lanao del Sur. The researcher had a total number of 100

respondents from population list of female residents of Barangay Raya Buntong.

RESEARCH INSTRUMENT

A questionnaire was the research instrument used in gathering the data for this

study. The questionnaire required the respondents’ profile and short responses for the

follow-up questions. The researchers also asked follow up questions through interviews.

Other data were derived from related books, internet and other relevant materials.

The questionnaire is composed of three parts. The first part solicited the

basic information about the profile of the respondents in terms of age, gender, highest

educational attainment, tribe, religion, civil status, number of children, major source of

income, and family income per month. The second part comprised with their perception

of the concept of a peaceful community in Barangay Raya Buntong. While the last part

comprised with the concept of developed community.

DATA COLLECTION METHOD

The data of the study was mainly collected from primary and secondary sources.

The primary source were the answers of the respondents as reflected in the survey

questionnaires that were distributed and collected as well as the results of the interview

conducted to selected faculty members. The secondary source was gathered from

different books, journals, publication, thesis, internet and other reading materials pertinent

to the study.

32
SAMPLING PROCEDURE

This study used probability sampling method specifically, the Systematic Random

Sampling method. Selected female resident of Barangay Raya Buntong, Buadiposo-

Buntong, Lanao del Sur were made as the respondents of this study.

One-hundred (100) questionnaires were distributed and all of them had answered

the questionnaire, so we have 100% response from the respondents. This was because

I had done the survey for over a week, going back for those who haven’t done the survey.

STATISTICAL TREATMENT OF DATA

The Statistical Package for the Social Science (SPSS) was used to perform all

the data computations in this research. The use of Software SPSS is the most

commonly used program for the quantitative data analysis in the social sciences. For in-

depth treatment of data, the following statistical methods and techniques will be

employed.

A. Descriptive Statistics (Frequencies and Percentages)

This type of Statistics was used to summarize the data gathered.

1. Frequency and Percentage. This formula was used to analyze and interpret

accurately the data that were gathered.

P % = (F/N) x 100%

Where: P = Percentage

F = Frequency

N = Number of Respondents

33
2. Weighted Mean For the Weighted Mean, the formula is:

wm

Where:
= is the frequency

∑ = is the summation
N = is the total number of respondents
= is the score points (1, 2, 3, 4)

Table 1: The Range, Verbal Interpretation and Scaling System

Range Verbal Interpretation Score

1.0 – 1.6 SOMETIMES/ 1

DISAGREE
1.7 – 2.3 FREQUENT/ 2
UNDECIDED
2.4 – 3.0 3
ALWAYS/ AGREE

34
 CHAPTER IV
PRESENTATION OF DATA
The presentation of the findings is divided into three parts. Part one dealt with the

respondents’ personal information in terms of age, gender, highest educational

attainment, tribe, religion, civil status, number of children, major source of income, and

family income per month. Part two dealt with the concept about a peaceful community.

The last part dealt with the concept of developed community.

PART I. SOCIO-DEMOGRAPHIC PROFILE OF THE WOMEN RESIDENTS OF

BARANGAY RAYA BUNTONG, BUADIPOSO-BUNTONG, LANAO DEL SUR.

Table 1.1 Respondent’s Frequency and Percentage Distribution by Age

AGE FREQUENCY PERCENTAGE (%)

18-25 years old 25 25%

26-33 years old 16 16%

34-41 years old 15 15%

42-49 years old 22 18%

50-57 years old 14 14%

58-65 years old 5 5%

66-73 years old 2 2%

74 years old and above 1 1%

TOTAL 100 100

35
 Table 1.1 shows the respondents’ age distribution. It discloses that the majority of

the respondents belong to 18-25 years of age with the total of twenty-five (25) or 25%;

followed by twenty-two (22) or 22% which belong to 42-49 years of age, followed by 26-

33 years of age with a total of sixteen (16) or 16%, followed by 34-41 years of age with

the total of fifteen (15) or 15%, followed by 50-57 years of age with the total of fourteen

(14) or 14%, followed by 58-5 years of age with a total of five (5) or 5%, followed by 66-

73 with a total of two (2) or 2% and 74 years old and above with a total of one (1) or 1%.

The data shown above implies that majority of the respondents is in their

18-25 years of age since mostly of the residents in Barangay East Basak Malutlut, Marawi

City are young, but the difference of it with the age of 42-49 is only few which indicates

there is only a few difference in the ratio between the two age.

Table 1.2 Respondent’s Frequency and Percentage Distribution by Gender

GENDER FREQUENCY PERCENTAGE (%)

MALE 0 0%

FEMALE 100 100%

TOTAL 100 100

The respondent’s gender distribution is shown in Table 1.2. It shows that all of the

respondents are female, since the selected respondents only focused on the female

population of Barangay Raya Buntong of Buadiposo-Buntong, Lanao del Sur

36
 Table 1.3 Respondent’s Frequency and Percentage Distribution by Highest
Educational Attainment

HIGHEST EDUCATIONAL
FREQUENCY PERCENTAGE (%)
ATTAINMENT

ELEMENTARY 21 21 %
GRADUATE/LEVEL

HIGHSCHOOL 33 33 %
GRADUATE/LEVEL

COLLEGE GRADUATE/LEVEL 46 46 %

WITH MASTERAL DEGREE 2 2%

WITH DOCTORAL DEGREE 0 0%

OTHERS 0 0%

TOTAL 100 100 %

Table 1.3 shows the respondents’ highest educational attainment distribution. It

discloses that the majority of the respondents are College Graduate/Level with the total

of forty-six (46) or 46%, followed by thirty-three (33) or 33% which are High School

Graduate/Level, followed by Elementary Graduate/Level with twenty-one (21) or 21%,

and followed by two (2) or 2% of respondents who finished with Masteral Degree.

37
 The data implies that almost half of the respondents are all College Graduate. It

implies that majority of the residence of barangay Raya Buntong, Buadiposo-Buntong are

college graduate or level. Majority of them are highly educated.

Table 1.4 Respondent’s Frequency and Percentage Distribution by Tribe

TRIBE FREQUENCY PERCENTAGE (%)

MERANAO 100 100%

OTHERS 0 0%

TOTAL 100 100

Table 1.4 shows the respondents’ ethnic tribe distribution. The data shown above

discloses that one hundred (100) or 100% of the residents of barangay Raya Buntong,

Buadiposo-Buntong, Lanao del Sur are Meranao. It means that all of the women

respondents are Meranao.

Table 1.5 Respondent’s Frequency and Percentage Distribution by Religion

RELIGION FREQUENCY PERCENTAGE (%)

Muslim 100 100%

OTHERS 0 0%

TOTAL 100 100

38
 Table 1.5 shows the respondents’ religion distribution. It discloses that one

hundred (100) or 100% of the respondent are Muslim. It implies that all the selected

women respondents of barangay Raya Buntong, Buadiposo-Buntong are muslims.

Table 1.6 Respondent’s Frequency and Percentage Distribution by Civil Status

CIVIL STATUS FREQUENCY PERCENTAGE (%)

SINGLE 28 28%

MARRIED 65 65%

WIDOW/WIDOWER 4 4%

SEPARATED 3 3%

TOTAL 100 100

Table 1.6 shows the respondents’ civil status distribution. It discloses that the

majorities of the respondents are single with the total of twenty-eight (28) or 28%, followed

by a married with a total of sixty-five (65) or 65%, followed by a widow/widower with a

total of four (4) or 4% and followed by a separated with a total of three (3) or 3%.

The data implies that majority of the respondents are married. It implies that many

of the respondents’ children who are at the right age in Barangay Raya Buntong,

Buadiposo-Buntong goes to the city to go to school or to find work opportunities

39
 Table 1.7 Respondent’s Frequency and Percentage Distribution by Number of
children (For Married, Widow, Separated)

NO. of CHILDREN FREQUENCY PERCENTAGE (%)

MANY (Above the mean) 39 54.17 %

FEW (Mean and below) 33 45.83%

TOTAL 72 100 %

Table 1.7 shows the respondents’ number of children distribution with the Mean of

five (5) distributions. It discloses that the majority of the married, widow, and separated

respondents have many (Above the mean of 5) with the total of thirty-nine (39) or 54.17%

while thirty-three (33) or 45.83% of the respondents have few (Mean and below 5).

The data implies that majority of the respondents have many children (Above the

mean of 5). It implies that majority of the residents of Barangay Raya Buntong,

Buadiposo-Buntong have six or more children.

40
Table 1.8 Respondent’s Frequency and Percentage Distribution by Major Source
of Income

MAJOR SOURCE OF INCOME FREQUENCY PERCENTAGE (%)

BUSINESS 42 42 %

FARMING/FISHING 16 16 %

GOVERNMENT EMPLOYEE 3 3%

GOVERNMENT OFFICIAL 9 9%

VENDOR 6 6%

NO INCOME (DEPENDENT TO 24 24 %
PARENTS)

TOTAL 100 100 %

Table 1.8 shows the respondents’ major source of income distribution. It

discloses that the majority of the respondents have a Business with the total of forty-two

(42) or 42%, followed by twenty-four (24) or 24% have no income, followed by sixteen

(16) or 16% gets income through agricultural livelihood like farming and fishing, followed

by nine (9) or 9% who are government official, followed by six (6) or 6% who are

vendors and followed by three (3) or 3% who works for the government.

The data implies that majority of the respondents are having a business maybe in

their places like sari-sari store or other business establishments. It implies that majority

of the residence of Buadiposo-Buntong relies on their business. Majority of them are

business minded since it was said that most of the meranaos are business minded.

41
 Table 1.9 Respondent’s Frequency and Percentage Distribution
By Monthly Income

MONTHLY INCOME FREQUENCY PERCENTAGE (%)

P 4,999 and less 8 8%

P 5,000- P 9,999 31 31 %

P 10,000- P 14,999 19 19 %

P 15,000- P 19,999 9 9%

P 20,000- P 24,999 5 5%

P 25,000- P 29,999 3 3%

P 30,000 & Above 1 1%

Others (None) 24 24 %

TOTAL 100 100 %

Table 1.5 shows the respondents’ monthly income distribution. It discloses that

the majority of the respondents are receiving a monthly income of P 5,000- P 9,999 with

the total of thirty-one (31) or 31%, followed by twenty-four (24) or 24% have no income

which is maybe because they are still students and are still dependent to their parents,

followed by nineteen (19) or 19% are P 10,000- P 14,999, followed by nine (9) or 9%

are P 15,000- P 19,999, followed by eight (8) or 8% that have P 4,999 and less income,

followed by five (5) or 5% are P20,000 & P 24,999, followed by three (3) or 3% with an

42
income of P 25,000-P 29,999, and followed by one (1) or 1% that have an income of P

30,000 and above.

The data implies that majority of the respondents are receiving a monthly income

of P 5,000- P 9,999. It implies that majority of the respondents of barangay Raya

Buntong, Buadiposo-Buntong have a small amount of monthly income. Though most of

the respondents have businesses, it implies that their business is not big, or not well off.

43
PART II. CONCEPT OF A PEACEFUL COMMUNITY

Table 2.1 Respondents’ Frequency and Percentage Distribution on the question:

What do you think are the characteristics of a peaceful community? Please
select the top 3 characteristics of a peaceful community.

CHARACTERISTICS FREQUENCY PERCENTAGE

a. Freedom to move around at all
time without the fear of being 77 25.67%
harmed
b. Security of Property from thieves
8 2.67%
and robberies
c. Harmonious relations among
neighbors and residents belonging 19 6.33%
to other tribes
d. Absence of conflict among family 27 9%
e. Absence of fighting between
79 26.33%
military and rebel groups
f. Absence of terrorist activities 61 20.33%
g. Absence of Drug addicts 29 9.67%
h. Other's 0 0%
Total 300 100%

Table 2.1 shows the distribution of respondent’s choice of top 3 characteristics of

a peaceful community. It discloses that the top characteristic of a peaceful community is

the absence of fighting between military and rebel groups with seventy-nine (79) or

26.33%, followed by having the freedom to move around at all time without the fear of

being harmed with seventy-seven (77) of 25.67%, followed by the absence of terrorist

activities with sixty-one (61) or 20.33%, followed by the absence of drug addicts with

twenty-nine (29) or 9.67%, followed by the absence of conflict among family with twenty-

seven (27) or 9%, followed by harmonious relations among neighbors and residents

belonging to other tribe, and the last, security of property from thieves and robberies.

44
 It implies that majority of the residents believe that having no conflict between the

military and rebels like what happened during Marawi siege is a characteristic of a

peaceful community.

Table 2.2 Respondents Frequency and Percentage Distribution on the

Question: Which of the above mentioned characteristics are present in your
community. Please check and rate their presence in the community using the
scale of 1=sometimes; 2=frequent; 3=always.

1 2 3 TOTAL
Characteristics
FR % FR % FR %
a. Freedom to move
around at all time
9 17.31% 16 13.56% 67 14.69% 92 14.69%
without the fear of
being harmed
b. Security of
Property from
8 15.38% 18 15.25% 59 12.94% 85 13.58%
thieves and
robberies
c. Harmonious
relations among
neighbors and 4 7.69% 13 11.02% 73 16.01% 90 14.38%
residents belonging
to other tribes
d. Absence of
conflict among 20 38.46% 25 21.19% 42 9.21% 87 13.90%
family
e. Absence of
fighting between
1 1.92% 8 6.78% 89 19.52% 98 15.65%
military and rebel
groups
f. Absence of
5 9.62% 12 10.17% 73 16.01% 90 14.38%
terrorist activities
g. Absence of Drug
5 9.62% 26 22.03% 53 11.62% 84 13.42%
addicts
h. Others 0 0% 0 0% 0 0% 0 0%
Total 52 100% 118 100% 456 100% 626 100%

Table 2.2 shows the distribution of respondents’ observation on the presence of

the characteristics of a peaceful community in Barangay Raya Buntong, Buadiposo-

45
Buntong, Lanao del Sur, and how often it is observed. It discloses that majority of the

respondents have observed in their community is the absence of fighting between military

and rebel groups with ninety-eight (98) or 15.65%, followed by having the freedom to

move around at all time without the fear of being harmed with ninety-two (92) or 14.69%,

followed by the absence of terrorist activities tied with the harmonious relations among

neighbors and residents belonging to other tribe with ninety (90) or 14.38%, followed by

the absence of conflict among family with eighty-seven (87) or 13.90%, followed by having

security of their property from thieves and robberies with eighty-five (85) or 13.58%, and

lastly followed by the absence of drug addicts with eighty-four (84) or 13.42%.

The table also shows there rating on the frequent occurrence of the

characteristics of a peaceful community. The result shows positive result, with majority of

the respondents highly rated the characteristics.

The result implies that the respondents of Barangay Raya Buntong, Buadiposo-

Buntong believe that there is no fight between military and rebels in their community.

Though on what happened during the siege in Marawi which is a 45 minutes to an hour

away, didn’t affect their perspective that their community is peaceful.

46
 Table 2.3 Weighted Mean and Verbal Interpretation of the Result of the
Characteristics of a Peaceful Community

WEIGHTED VERBAL
CHARACTERISTICS
MEAN INTERPRETATION
a. Freedom to move around at all time without the
2.63 Always
fear of being harmed
b. Security of Property from thieves and robberies 2.6 Always
c. Harmonious relations among neighbors and
2.76 Always
residents belonging to other tribes
d. Absence of conflict among family 2.25 Frequent
e. Absence of fighting between military and rebel
2.9 Always
groups
f. Absence of terrorist activities 2.76 Always
g. Absence of Drug addicts 2.57 Always
TOTAL 2.65 Always

Table 2.3 shows the weighted mean and verbal interpretation of the characteristics

of a peaceful community. The data above discloses that the total weighted mean is 2.65,

which is verbally interpreted as ‘always’.

It implies that majority of the respondents or residents believe that it is always

peaceful at Barangay Raya Buntong, BUadiposo-Buntong based on the given

characteristics of a peaceful community.

Table 2.4 Respondents’ Frequency and Percentage Distribution on the

Question: In general, would you rate the peace situation in your community?

Frequency Percentage
Extremely Peaceful 38 38%
Somewhat Peaceful 28 28%
Undecided 19 19%
Somewhat not Peaceful 13 13%
Extremely not Peaceful 2 2%
TOTAL 100 100%

47
 Table 2.4 shows the distribution of respondents rating on the peace situation in

Barangay Raya Buntong, Buadiposo-Buntong, Lanao del Sur. It discloses that majority of

the respondent answered ‘extremely peaceful’ in their community with thirty-eight (8) or

38%, followed by ‘somewhat peaceful’ with twenty-eight (28) or 28%, followed by

‘undecided’ with nineteen (19) or 19%, followed by ‘somewhat not peaceful’ with thirteen

(13) or 13%, and lastly ‘extremely not peaceful’ with two (2) or 2%.

The table implies that majority of the residents of Barangay Raya Buntong,

Buadiposo-Buntong, Lanao del Sur believe that they have an extremely peaceful

community. They believe that there are less casualties at their community.

48
 Part III. Concept of A Developed Community

Table 3.1 Respondents’ Frequency and Percentage Distribution on the

Question: What do you think are the characteristics of a developed community?
Please rate your answer from 1 to 3.

CHARACTERISTICS OF A 1 2 3
TOTAL
PEACEFUL COMMUNITY FR % FR % FR %
a. Majority, if not all, of the 100
household members have
0 0% 0 0% 100 9.22%
enough supply of food,
clothing and medicine.
b. Majority, if not all, of the 100
household have comfortable 0 0% 13 7.56% 87 8.02%
house to live.
c. Majority, if not all, of the 100
households have the needed 3 6.98% 48 27.91% 49 4.52%
furniture and appliances
d. Majority, if not all, of the 100
members of the family have 9 20.93% 35 20.35% 56 5.16%
stable source of income.
e. Majority, if not all, of the 100
households have sanitary 0 0% 0 0% 100 9.22%
toilet.
f. Majority, if not all, of the 100
households have potable 0 0% 0 0% 100 9.22%
water system.
g. Members of the family are 100
1 2.33% 7 4.07% 92 8.48%
healthy
h. The roads and sewage 100
0 0% 0 0% 100 9.22%
system are well in place.
i. Majority of the adult 100
population are able to read 4 9.30% 7 4.07% 89 8.20%
and write.
j. The people are free to 100
express their opinion
6 13.95% 6 3.49% 88 8.11%
without being subjected to
intimidation.
k. There are available jobs 100
0 0% 4 2.32% 96 8.84%
for the labor force.
l. There is unity and 100
cooperation among the 0 0% 31 18.02% 69 6.35%
community residents.

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m. Majority, if not all, of the 100
residents are conscious of
20 46.51% 21 12.21% 59 5.44%
responsibilities to God and
their fellowmen.
TOTAL 43 100% 172 100% 1085 100.00% 1300

Table 3.1 shows the distribution of the respondents rating on the characteristics of

a developed community. The data above discloses that the respondents agree that

‘Majority of the household members must have enough supply of food, clothing, and

medicine’ should be a characteristic of a developed community, having one-hundred

(100) or 100%, which have the same result with ‘Majority, if not all, of the households

have sanitary toilet’, ‘Majority, if not all, of the households have potable water system’,

and ‘The roads and sewage system are well in place.’ Ninety-six (96) or 96% agree with

‘There are available jobs for the labor force’, followed by ‘Members of the family are

healthy’ with ninety-two (92) or 92, followed by ‘Majority of the adult population are able

to read and write’ with eighty-nine (89) or 89%, followed by ‘The people are free to express

their opinion without being subjected to intimidation’ with eighty-eight (88) or 88%,

followed by ‘Majority, if not all, of the household have comfortable house to live’ with

eighty-seven (87) or 87%, followed by ‘There is unity and cooperation among the

community residents’ with sixty-nine (69) or 69%, followed by ‘Majority, if not all, of the

residents are conscious of responsibilities to God and their fellowmen’ with fifty-nine (59)

or 59%, followed by ‘Majority, if not all, of the members of the family have stable source

of income’ with fifty-six (56) or 56%, and lastly followed by ‘Majority, if not all, of the

households have the needed furniture and appliances’ with forty-nine (49) or 49%.

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 Table 3.2 Weighted Mean and Verbal interpretation on the Characteristics of a
Developed Community
CHARACTERISTICS OF A DEVELOPED Weighted Verbal
COMMUNITY Mean Interpretation
a. Majority, if not all, of the household members
3.0 Agree
have enough supply of food, clothing and medicine.
b. Majority, if not all, of the household have
2.87 Agree
comfortable house to live.
c. Majority, if not all, of the households have the
2.46 Agree
needed furniture and appliances
d. Majority, if not all, of the members of the family
2.47 Agree
have stable source of income.
e. Majority, if not all, of the households have
3.0 Agree
sanitary toilet.
f. Majority, if not all, of the households have potable
3.0 Agree
water system.
g. Members of the family are healthy 2.91 Agree
h. The roads and sewage system are well in place. 3.0 Agree
i. Majority of the adult population are able to read
2.85 Agree
and write.
j. The people are free to express their opinion
2.82 Agree
without being subjected to intimidation.
k. There are available jobs for the labor force. 2.96 Agree
l. There is unity and cooperation among the
2.69 Agree
community residents.
m. Majority, if not all, of the residents are conscious
2.3 Undecided
of responsibilities to God and their fellowmen.
TOTAL 2.8 Agree

Table 3.2 shows the weighted mean and its verbal interpretation on the

characteristics of a developed community. It discloses that the total weighted mean is

2.8, which is verbally interpreted as ‘Agree’. 12 out of the 13 given characteristics,

majority of the respondents agree that those mentioned characteristics are necessary

for a developed community.

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 CHAPTER V

SUMMARY, FINDINGS, CONCLUSIONS AND RECOMMENDATIONS

This chapter presents the summary, findings, conclusions and recommendations

which were formulated as a result of the data collected and facts obtained in the

information-gathering procedure. These are all expressed to achieve the objectives of this

research study.

SUMMARY

This study was designed to determine the concepts of a peaceful and developed

community at Barangay Raya Buntong, Buadiposo-Buntong, Lanao del Sur based on the

given characteristics of a peaceful and developed community. Furthermore, this study

also determined the perceived concepts of a peaceful community.

In brief, it attempted to: first, produce the socio-demographic profile of the

respondents in terms of age, gender, highest educational attainment, tribe, religion, civil

status, number of children, major source of income, and family income per month. Part

two dealt with. The last part dealt with the; second, determine the respondents’ concept

and perception of a peaceful community through the given characteristics; third,

determine the concept and necessary characteristics of a developed community.

The respondents of this study were one-hundred (100) selected female residents

of Barangay Raya Buntong, Buadiposo-Buntong, Lanao del Sur. All of the answers of

the respondents that were derived from the questionnaires were treated with statistical

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tools such as the frequency and percentage distribution and their corresponding mean

value.

FINDINGS

Based on the gathered data the following are the results based on the tables

presented in the previous chapter;

1. All of the respondents are female.

2. Majority of the respondents are in the age bracket of 18-25 years of age.

3. All of the respondents then are Muslims.

4. All of the respondents are Meranao

5. Majority of the respondents are college graduate, or at least have been in college.

6. Majority of the respondents are married.

7. Majority of the married, separated and widowed respondents have many children.

8. Majority of the respondents’ major source of income is Business.

9. Majority of the respondents have monthly salary of P 5,000 – P 9,999.

10. Majority of the respondents’ top 3 choice of characteristics of a peaceful community

are absence of fighting between military and rebel groups, freedom to move around at all

time without the fear of being harmed, and absence of terrorist activities.

11. Majority of the respondents believe that there is no fighting between the military and

rebel groups in their community.

12. Majority of the respondents believe that they can always have the freedom to move

around at all time in their community without the fear of being harmed.

13. Majority of the respondents believe that there are no terrorist activities in their

community.

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14. The total weighted mean for the concept of a peaceful community is 2.65, which is

verbally interpreted as “Always.”

15. Majority of the respondents believe that it is “extremely peaceful” in their community.

16. All of the respondents agreed that ‘Majority of the household members must have

enough supply of food, clothing, and medicine’ should be a characteristic of a developed

community.

17. All of the respondents agreed that ‘Majority, if not all, of the households have sanitary

toilet’, should be a characteristic of a developed community.

18. All of the respondents agreed that ‘Majority, if not all, of the households have potable

water system’ should be a characteristic of a developed community.

19. All of the respondents agreed that ‘The roads and sewage system are well in place.’

should be a characteristic of a developed community.

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CONCLUSIONS

The researchers used Systematic Random Sampling to pick randomly the

respondents out of the many residents of Barangay Raya Buntong, Buadiposo-Buntong,

Lanao del Sur. 100 questionnaires were distributed to the randomly selected female

residents, having 100% response from the respondents. Thus, all the way throughout the

survey, according to the findings of the study conclusion were formulated:

All of the respondents are Muslim, female and Meranao. Majority of them are

married. Majority of the married, separated, widowed respondents have many children.

Majority of them belongs to the age bracket of eighteen (18) to twenty-five (25) years old.

As to Highest Educational Attainment, majority of the respondents are College graduate

or have at least been to College. Majority of them have business, and also, majority of

them have a monthly income ranging from P 5,000 – P 9,999.

With regards to the concept of a peaceful community, many of the respondents

believe that there are no clashes between the military and rebel groups in their

community. Since there are no terrorist activities there. They can always move freely in

their community at all time without the fear of being harmed by anyone. This maybe

because Barangay Raya Buntong is a small community, and most of them know each

other. And they believe that they have an extremely peaceful community.

As to the concept of a developed community, most of the respondents have agreed

that the majority of the given characteristics of a developed community is necessary.

Since the word ‘developed’ is described as having many industries and relatively poor

people who are unable to buy the things they need, it is clearly concluded that all of the

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given characteristics must be present in a community to be called a developed

community.

The study also established based on the interviews conducted, that the concept of

a peaceful and developed community may differ to the perception of people due to the

reality and their experiences.

RECOMMENDATIONS

Based on the conclusions of the study, the following recommendations are made;

1. A community should facilitate a community meetings and planning processes that

could result to a tangible, positive change.

2. Mentor and support the people around you, especially those people who are prone

to using violence.

3. Develop and implement effective strategies to prevent violence and abuses and

create a respectful, and healthy community.

4. A community should engage in a dialogue with an open mind and having the real

will to listen to others.

5. Every person should accept difference of opinions. People have different

perception, and we may not agree on the same thing.

6. Violence should not be fighted with violence. It is never an answer, peace can only

be brought through free will, dialogue, and empathy.

7. A community should fight extremism in all its forms. Do not categorize terrorism as

a religious phenomenon and single out or stereotype certain groups of people.

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8. A community should avoid categorizing people according to their nationality,

cultural-linguistic origin, age, and religious beliefs. Avoid discrimination.

9. Avoid grapevines, and the media with skepticism. Don’t believe everything you see

on the television, radio, or social media.

10. A community should learn about other communities, religions, nationalities, and

people. This way we can understand one another, and avoid misconception.

11. The community should address an issue without delay. Issues should address as

soon as it is seen, don’t let an issue be a problem.

12. For future researchers, development and further research should be done on the

concept of a peaceful and developed community to substantiate or improve the

results of this study.

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 BIBLIOGRAPHY

http://cas.uab.edu
http://www.hawaii.edu
http://www.yvpc.sph.umich.edu
http://www.fao.org

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