THE LIVED EXPERIENCES OF WORKING STUDENTS: A PHENOMENOLOGICAL-NARRATIVE STUDY OF BSED-MAPEH STUDENTS PDF

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THE LIVED EXPERIENCES OF WORKING STUDENTS: A PHENOMENOLOGICAL-NARRATIVE STUDY OF BSED-MAPEH STUDENTS By CHERRY ANN C. TAPITAN, KEVIN ANDRICH C. LUZON, MARY GRACE D. GARCIO, MARLENE R. DACUYAN, REGINE Y. REGIS & CARL C. JACA 2018 CHAPTER 1 Introduction The increasing number of working students is...

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THE LIVED EXPERIENCES OF WORKING STUDENTS: A PHENOMENOLOGICALNARRATIVE STUDY OF BSEDMAPEH STUDENTS Rani C Agustin

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THE LIVED EXPERIENCES OF WORKING STUDENTS: A PHENOMENOLOGICAL-NARRATIVE STUDY OF BSED-MAPEH STUDENTS By CHERRY ANN C. TAPITAN, KEVIN ANDRICH C. LUZON, MARY GRACE D. GARCIO, MARLENE R. DACUYAN, REGINE Y. REGIS & CARL C. JACA 2018

CHAPTER 1

Introduction

The increasing number of working students is quite noticeable despite of the government tution-free education program led by President Rod Duterte. Open market is the most common work place of students working to earn some extra money to support their miscellaneous and day-to-day living expenses. Underground market offers a source of income for students in financial needs through buying and selling goods from personal care products, apparel to food items. Underworld has invisible working –students earning money from prostitution and drug trafficking, Determination to earn a professional diploma,--a goal vs lived experiences.

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Theoretical Framework The theoretical framework of the study came from the works of philosophers, sociologists, psychologists and Christian teachings. The framework discussed the throeris about a society, organisation and individuals that explain the phenomena of injustices--prejudice, abuses and discrimination. The early work of structural functionalism is credited to Auguste Comte. Comte (1798 - 1857) was a French thinker known as the "father of sociology." He developed a philosophy he called "Positivism," in which he described human society as having developed through three stages, the third of which he called the "positive" stage, dominated by scientific thought. He was the first to apply the scientific method to the social world, and coined the term sociology to describe the scientific study of human society. It was his hope that through such endeavors, an understanding of human society could be achieved that would enable humankind to progress to a higher level, in which the entire human race could function together as one. He also coined the term "altruism," advocating that people should live for the sake of others (NWE, 2018). Auguste Comte saw the science of society as essentially similar to natural science. His positivist approach was based on the principle of direct observation, which could be explained by theoretical statements based on establishing causal, law-like generalizations. The task of sociology, according to Comte, was to gain reliable knowledge of the social world in order to make predictions about it, and, on the basis of those predictions, to intervene and shape social life in progressive ways. Comte's positivist philosophy was clearly inspired by what he saw as the fabulous predictive power of the natural sciences. Comte's ideas were extremely influential and his theory of the development of the sciences was an inspiration to other thinkers working with theories of evolutionary social

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development. Comte saw each science as passing through three stages: the theological (or religious), the metaphysical (or philosophical) and finally the positive (or scientific), with each stage representing a form of human mental development. He argued that the history of the sciences demonstrated this pattern of movement, with social life being the last area to move into the positive stage and sociology the final discipline (Sociology Guide, 2018). Comte drew parallels between the functioning interconnected social body of society to the biological functions of living organisms, such as how tissues, organs and cells work together. Later, more modern theorists, such as Emile Durkheim, Talcott Parsons, and Robert Burton built upon these early concepts to emphasize the importance of social consensus and maintaining social balance. They identified some aspects of social life is dysfunctional, because they threatened to disrupt social stability. Several theorists can be credited with contributing to structural role theory, such as George Mead, Robert Park, George Stamell, Robert Merton and others. Structural role theory is a microlevel theory that at its essence, outlines how individuals interact with one another. According to this theory, every individual is ascribed social status or position related to characteristics that are either beyond an individual's control, such as gender, ethnicity and national origin. Or achieved or selected, such as education, occupation or marital status among many others. Each status comes along with fairly rigid expectations for how individuals who hold certain positions should behave and a person can take on many roles. Each having their own behavioral norms and expectations. 13. A key feature of this theory is that different social statuses or positions in society confer different privileges and opportunities than other positions (Mitchell, 2018; in Agustin, 2018).

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Although Comte's work appeared to regard the human intellect as the most important in developing the new world order, in his later work, he embraced the concept of love as bringing the solution to all human problems. While Comte's vision of a new world society brought about through a somewhat mystical form of scientific sociology has not come about, his work provided the foundation for great advances in the understanding of how human society functions (op. Cit.). Auguste Comte's ideas have influenced several major sociologists like Sorokin, J.S Mill, Max Weber, Emile Durkheim and several others. His laws of three stages have been more or less rejected by the contemporary sociologists. But the essential notion of stages of development in ideas and culture in a modified form has been accepted. English philosopher and sociologist Herbert Spencer (1820- 1903) drew on Comte's ideas and argued that, just as the world of nature was subject to biological evolution, so societies were subject to social evolution. This took the form of structural differentiation through which simple societies develop over time into more and more complex forms with an increasingly diverse array of separate social institutions; and functional adaptation the way that societies accommodate themselves to their environment. Spencer argued that it was through structural differentiation that societies became functionally better adapted, and the industrial societies of the nineteenth century were essentially demonstrating a form of social evolution, emerging out of the more static and hierarchical societies that preceded them. Spencer also thought that the principle of 'survival of the fittest' applied in social as well as biological evolution, and he was not in favor of state intervention to support the vulnerable or disadvantaged.

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Spencer tried to apply in his investigation of all fields of knowledge his idea of social evolution. In comparing human society with an organism that is essentially what organic analogy means. He noted the differences between the biological organism and society. He maintained that a society as an entity is something more than and other than an organism even though human organisms are members of it. It is a total system of elements of social organization and their interdependent functions. It is a super –organic entity an organizational entity over and above the level of the organism. Spencer accepted the ideas that a society was more than a collective nature for a number of individuals. That is it is not a collection of several individuals but is a distinct entity. The whole is more than its parts. Thus a house is more than a mere collection of bricks, wood and stone. It involves a certain ordering of parts. He believed that unlike biological organisms where the parts exist for the benefit of the whole, in society it is the whole that exists for the benefit of the parts. Spencer told people through sociology that human beings should not interfere with the natural processes in societies. He had great faith in the innate instinct of freedom and believed any interference with this instinct to be harmful. His concept of society as a super –organic system had several problems. He was unable to see culture as part of an integrated whole. His explanation regarding the social evolution of societies from simple to compound and so on was also full of errors. However he formulated an integral theory of all reality. His law of evolution is a cosmic law and his theory is a philosophical theory rather than sociological. His ideas became popular because they served the need of his time the desire for unifying knowledge and the need to explain in a scientific manner the liassez faire principle.

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Functionalism holds that society is a complex system whose various parts work together to produce stability and solidarity. According to this approach, the discipline of sociology should investigate the relationship of parts of society to each other and to society as a whole. We can analyze the religious beliefs and customs of a society, for example, by showing how they relate to other institutions within it, for the different parts of a society develop in close relation to one another. To study the function of a social practice or institution is to analyze the contribution which that practice, or institution, makes to the continuation of society. Functionalists including Comte and Durkheim have often used an organic analogy to compare the operation of society to that of a living organism. They argue that the parts of society work together, just as the various parts of the human body do, for the benefit of society as a whole. To study a bodily organ like the heart, we need to show how it relates to other parts of the body. By pumping blood around the body, the heart plays a vital role in the continuation of the life of the organism. Similarly, analyzing the function of a social item means showing the part it plays in the continued existence and health of a society. Functionalism emphasizes the importance of moral consensus, in maintaining order and stability in society. Moral consensus exists when most people in a society share the same values. Functionalists regard order and balance as the normal state of society this social equilibrium is grounded in the existence of a moral consensus among the members of society. For instance, Durkheim argued that religion reaffirms people's adherence to core social values, thereby contributing to the maintenance of social cohesion.

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Talcott Parsons and Robert K. Merton drew extensively on Durkheim, were two of its most prominent adherents. Merton's version of functionalism has been particularly influential. Merton distinguished between manifest and latent functions. Manifest functions are those known to, and intended by, the participants in a specific type of social activity. Latent functions are consequences of that activity of which participants are unaware. Merton also distinguished between functions and dysfunctions. To look for the dysfunctional aspects of social behavior means focusing on features of social life that challenges the existing order of things (Sociology Guide, 2018). Some segments of the society however “function” (dysfunctionally function) as if they are the only living organisms on earth that are rightful to exist and enjoy life, liberty and happiness which the Enlightened Americans adopted from John Locke‟s universal lex naturalis, a natural law that according to him a universal right of humans to act free from moral obligations and or God‟s rules. Locke further argued that such fundamental rights could not be surrendered in the social contract or social equilibrium. Liberalismand neoliberalism prejudge who must live and die, who must be freed and slaved, and be be happy and not. This is totally in contrast against Christian teachings which ideally want people to be nonjudgemental, nondiscriminating and must treat others as equals (Agustin, 2018). Biblical perspective narrates this as: “Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own

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eye?...There is neither Jew nor Greek, slave nor free, male nor female, for you all are one in Christ” (Matthew 7:1-3, Galatians 3:28). John Locke‟s theory produced the Darwinian principle of survival of the fittest which Adam Smith categorised as fair competition. Poor people are better described by them as “animals.” They have to compete against each other for anyone to survive. They must fit to climb to the top of the societal structure (ibid.). Lex Naturalis (Law of Nature)

by Tomas Hobbes

(in Curtis, 1961)

acknowledged, in his observation, the nature of man as motivated by desire, appetite, self-interest, pleasure , etc. which man does not know truly harm the people or does not know whether will hurt others or not. They are good if for his part and evil if for others‟ part. Competition is a result of these. Men compete for riches, honour, power and praise. Whosoever has the greater ability, subdue and take advantage the less capable. For survival and self-preservation, the weak, like the strong, proceeded the competition or war. Continued rivalry, jealousy pointing eyes on others created a condition where everyone is against each other. Strong and weak, by Liberty (jus naturale) they had, they were doing anythig to preserve their own life in their own judgment and opinion. Lex naturalis, founded on reason, man is forbidden to do what is destructive of his life and to others‟, or taketh away the means the destroy the same. Lex (law) must take over one‟s jus (right) liberty. No one is rightful to do everything and anything for his own good. Thus, men must transferred their rights to others for the common good. Such rights

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including the production and access of goods (tangible for consumption and social goods, e.g. public services, employment,health and education, etc.) and criminal justice--punishment of those who offend others and deprived them of their rights actually transferred to others for equitable distibution. Karl Marx‟s ideas for a society, although generated from a structured society and historical experiences and evolution of societies, is based on conflict of classes. Conflict theory may be true during his time. Nowadays, there are no conflict between and among classes unless the classes are cognizant, agitated and directed. There are some segments who are submissive and tolerant to their situations may they be lower or higher in strata. A significant stock of workers and peasants are in harmony with their capitalistemployers, government-employers, and landlord-capitalists while some of the so called bourgeoisie are offended by proletariats, and some proletariats are offended by their fellow proletariats, and the poor are oppressed by the poor who climbed to power.. Antonio Gramsci described them as people with the “common sense” of the proletariat. In Gramsci‟s time, 99% of the proletariats were illiterate. Their common sense (uneducated sense) is what common among the schooled ( but not educated) employers, government officials and employees nowadays (Agustin, 2018). Gordon Allport is credited with developing contact theory in the early 1950s, around the origin and role of prejudice in intergroup relations. He purported that prejudice, a faulty preconceived opinion of others not grounded in facts, could be directed toward individuals or groups, and expressed in many ways. Such as remarks to, or about an individual group. Avoidance, exclusion, physical violence, and even genocide. Allport concluded that prejudice is learned socially, and can be seen even

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amongst children on a playground. Who separate themselves by race, and gender. And this prejudice is often a result, of a lack of exposure to people different from ones self. And a lack of opportunity to see the humanity in different types of people. Allport posits that sharing a common space is not sufficient to reduce prejudice and the resulting expressions of it. But rather, people must be intentional at achieving meaningful social contact and certain conditions must be present for that contact to result in the reduction of prejudice. Often, power differentials based on social group status around race ethnicity or nativity, socio economic status including income, education, and occupation. And even urban versus rural status make it difficult for groups from different backgrounds to interact regularly. This issue is compounded by the Principle of Homophily, that people prefer to form social relationships, interact and share space with people who look and act just like themselves. There's solid research on the benefits of diverse school, work places, religious communities and other societal institutions. But the work of applying contact theory, to encourage individuals to be more accepting of others differences is clearly ongoing (Mitchell, 2018). Allport „s Cardinal Traits explains the societal phenomena of dysfunctional elements like persons in mainstream and underworld, who work for money eventhough they are financially sufficient with their family with higher SES. They are characterised as persons driven by greed while persons who have less and and are in need yet help other people characterised as persons with the spirit of altruism. Jesus Christ and His Apostles shared their few pieces of bread and fish to their thousands of believers (Agustin, 2018).

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The following are the Christian teachings to be considered as theory to work within as well. Now there are diversities of gifts, but the same Spirit. And there are differences of administrations, but the same Lord. And there are diversities of operations, but it is the same God which worketh all in all. But the manifestation of the Spirit is given to every man to profit withal. For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit; to another the gifts of healing by the same Spirit; to another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues: but all these worketh that one and the selfsame Spirit, dividing to every man severally as he will. Many Members, One Body (Many peoples, One Society) For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. For the body is not one member, but many. If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body?And if the ear shall say, Because I am not the eye, I am

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not of the body; is it therefore not of the body? If the whole body were an

eye,

where were the

hearing?

If

the

whole were hearing, where were the smelling? But now hath God set the members every one of them in the body, as it hath pleased him. And if they were all one member, where were the body? But now are they many members, yet but one body. And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you. Nay, much more those members of the body, which seem to be more feeble, are necessary: And those members of the body, which we think to be less honourable, upon these we bestow more ab...