Professional Documents
Culture Documents
Catch Upfri
Catch Upfri
General Overview
Catch-up Values Education Grade Level: 8
Subject:
Quarterly Community Awareness Sub-theme: Servitude
Theme:
Time: Date: February 16, 2024
II. Session Outline
Session Paglilingkod
Title:
Session
Objectives: Sa katapusan ng aralin, ang mga mag-aaral ay inaasahang:
a. Nauunawaan ang konsepto ng paglilingkod at ang kahalagahan nito sa
lipunan;
b. Naibabahagi ang mga paglilingkod na nasaksihan sa tahanan, paaralan at
lipunan;
c. Nakasusulat ng liham pasasalamat bilang pagpapahalaga sa mga taong
nagpapakita ng paglilingkod sa kapwa o sa lipunan.
Key
Concepts: • Ang paglilingkod ay may layuning mapabuti ang kalagayan ng lipunang
kinabibilangan sa pamamagitan ng pagmamalasakit at pagkalinga sa
kaniyang kapwa.
• Ang taong naglilingkod sa pamamagitan ng paggawa o pagseserbisyo ay
nakatutulong sa pag-unlad ng lipunan.
• Ang paglilingkod ay may positibong epekto hindi lamang sa mga
pinaglilingkuran kung hindi pati na rin sa sarili.
• Sa pamamagitan ng paglilingkod, nagkakaroon ng pagkakataon na
maibahagi ang mga kakayahan at talento para sa ikabubuti ng lahat.
• Ang paglilingkod ay hindi lamang tungkol sa pagbibigay ng materyal na
bagay kung hindi pati rin sa paglalaan ng oras, kaalaman at emosyonal
na suporta.
Bumuo sa Pagsusulat ng
Modyul
Manunulat: Angeline M.
Bravo
Sheila B. Punzalan
Bumuo sa Pagsusulat ng Modyul
Manunulat:
Angeline M. Bravo
Sheila B. Punzalan
(Sabay
MGA TAUHAN
nagpaalam ang
mag-ama kay Apo, sa patuloy
nilang paglalakad ay nakita
naman ni Jonalyn ang mga
batang nasa taas ng puno,
2024 DepEd-Makati Health Education TG1
5
for JHS Level
tumutugtog ng plawta at
binati siya ng ‘magandang
umaga’ ng mga ito, sinabihan
niyang mag-ingat ang
mga ito at baka sila ay
mahulog.
Samantala, sa isang bahagi
ng bundok ay natanaw nila
ang isang napakalawak
at napakalaking apoy dulot ng
kaingin)
Jonalyn: :Sa ginagawa nilang
‘yan ay inaagawan nila ng
tahanan ang mga ibon
(Malungkot ang mukha)
EKSENA 6 Patungo na sa
Kabundukan
(Habang lumalayo ang
2024 DepEd-Makati Health Education TG1
6
for JHS Level
nilalakad ng mag-ama ay
lalong gumaganda ang mga
tanawin sa kabundukan;
sasabayan ito ng isang
magandang musika na tila sila
ay pumapasok na sa isang
bagong
daigdig)
EKSENA 3:
TAGPUAN (lugar ng pinangyarihan)
SULIRANIN sa KUWENTO
ARAL ng Kuwento
Liham Pasasalamat
Health Teacher
Grade Level
Sections
Date
Challenges of Marriage:
1. Conflict Resolution: Marriage requires effective
communication and conflict resolution skills to maintain a
healthy relationship. Couples must be willing to work through
issues and disagreements.
2. Personal Growth: Marriage requires individuals to be open
to personal growth and change, which can be challenging
and uncomfortable.
3. Commitment: Marriage is a lifelong commitment that
requires a high level of dedication and effort to maintain.
4. Balancing Independence: Married individuals must learn
to balance their independence with their commitment to
their partner, which can be a challenge.
In conclusion, marriage is a significant commitment that comes
with both benefits and challenges. The emotional support,
financial stability, and health benefits are just a few of the
many reasons why marriage matters. However, marriage also
2024 DepEd-Makati Health Education TG1
1
1 for JHS Level
requires effective communication and conflict resolution skills,
personal growth and commitment, and balancing independence
to maintain a healthy relationship.
4. Ultimately, the decision to get married is a personal one, but it is
essential to consider the potential impact on one’s life and well-
being.
Application Scenario Creation:
1. With the same groupings, each group will create tableau
1(before the Marriage) Tableau 2 (Wedding) Tableau 3
(Challenges of Marriage)
2. Each group will be given 10 minutes to conceptualize the
pictures related to the topic.
3. 5 minutes will be given to each group to present their output
including the explanation of the leader about the importance of
marriage and how they value the marriage and long-term
commitment.
Reading Text
The commitment to be faithful to one’s spouse—for better, for worse, in sickness and
in health—is not a pledge to keep the same feelings. It is a pledge to do certain things,
to voluntary conduct.
Indeed, the high divorce rate has ceased to shock or even concern many people. Divorce
has become an acceptable, normal fact of life. The predominant view is that many
marriages break down through no fault on the part of either spouse: they simply
“grow apart.” And so—the thinking goes—one cannot expect married men and
women to keep their vows to remain devoted to each other until death parts them.
If marriage is a love relationship, and the love has died, is it not pointless to
continue with the charade of “marriage”?
But this conventional wisdom is based on a redefinition of what marriage is. In the
traditional understanding, the term “marriage” is reserved for the comprehensive union
of a man and a woman—bodily, emotional, and spiritual—of the kind that would be
naturally fulfilled by conceiving and rearing children together (even though in some
instances that fulfillment is not reached). In the alternative view, marriage is seen as
an essentially emotional and sexual relationship that, by implication, can be dissolved
when the relationship is no longer emotionally fulfilling.
This false view has caused marriage to be fragile and has led to immeasurable
tragedy for children, wives, and husbands. In this view, children are only extrinsic
additions—burdens or benefits. And if the emotional closeness has been lost, it seems
to follow that the marriage itself has simply broken down of its own accord and can
be dissolved. This view has led to the rising divorce rates we’re seeing reported.
Page 13 of 22
CATCH-UP FRIDAYS TEACHING GUIDE
These sexual acts involve a very thorough bodily union: the two become united in a
single biological function, the kind of act that could conceive a new human being.
Hence they come to realize that this act would be appropriate only as part of a larger
and more enduring personal union.
They see that what they long for—to form an all-embracing, stable personal union—
would be both good in itself and provide a home for any children they might
conceive. The purpose of this union is to build up that romantic communion, which,
if all goes well, will enlarge into a family.
In marriage, each spouse is internally modified by the other. Each spouse’s life becomes
an intrinsic part of the other’s. Only death itself can divide spouses. Because the
distinctive form of their union and love is sexual and bodily, their marriage ends with
one or both of them physically dying.
Therefore, divorce is not the death of a marriage, but it still is a severe trauma—
comparable to the amputation of a bodily organ. It is a wound from which it is
incredibly difficult to recover, and from which some people never fully recover at
all. If a person attempts to marry with the idea that he might later deliberately end
the marriage, then his commitment is not to a sharing of his whole life. Hence the
marital commitment is incompatible with a reservation that one might
deliberately end it, through divorce for example, and calls instead for a lifelong
commitment.
Marriage is naturally oriented to providing a home for any children that may come
from the spouses’ union. The conceiving and rearing of children is not extrinsic to
their personal union, but is its natural fruition. And so the spouses should be united
in a way that is proportioned to that end. As children mature, they need care and
guidance with respect to every aspect of their humanity. It follows that the spouses
should be united with respect to every aspect of their lives. They should share their
whole lives with each other, and that requires a commitment to a lifelong union.
Just as neither spouse can have sexual intercourse alone, and neither spouse can have
children alone, so neither can adequately bring up children alone (though, of course,
adverse circumstances, such as death or abandonment, may require that). The union
Page 14 of 22
CATCH-UP FRIDAYS TEACHING GUIDE
of the spouses is
prolonged and fulfilled by conceiving and rearing children together. In turn, the child is
fulfilled both by his relationship to his mother and by his relationship to his father—
indeed, by his relationship to his mother and father as a marital unit.
The child needs both his mother and his father. Having both is not always possible: for
example, a father may be called into armed service, may die, or may abandon his
child. But a child has a natural need for—and a right to, if possible—the love and care
of both his mother and his father.
Therefore, the spouses should be committed to being united at least for the duration
of their child-rearing years. Yet the marital relationship should not be treated as a
mere means to conceiving and rearing children. To do so would be to treat the
children as mere products rather than as persons worthwhile in themselves. Children
should be appreciated as gifts that supervene on spouses’ love for each other and not
as mere products.
Their marital union—paradoxically, even for the sake of the children themselves—
should not be contingent on “getting the job done” of raising the children. As G. K.
Chesterton noted, children cannot have a true sense of home “if there is an
assumption that Papa is only waiting for Tommy’s twenty-first birthday to carry
the typist off to Trouville.” And to view their relationship as a mere means to
children would also cheapen their relationship to each other and reduce their bodies
and their sexual acts to mere means in relation to external benefits. Hence the
spouses should love each other for their sakes, and their love should be
unconditional.
But what of those couples who simply “grow apart”? If marriage is a love
relationship—embodied in sexual union and naturally oriented to children—
nevertheless, does it not simply die if the love between the spouses has died? Part of
the answer is that while one does not have direct control over one’s feelings, one can
still choose to remain devoted to one’s spouse. And that may bring it about
eventually that the feeling of love returns. When a man and a woman commit to
marriage, they commit to what they can do, not to what they will feel. You can’t
promise what you have no control over. When the spouses vow to “love and cherish”
each other, they are committing themselves to do certain things, to voluntary
conduct.
The mutual commitment creates a moral bond—a set of rights and obligations to
each other—and initiates the marital community. So there is a distinction between the
marital community the spouses are committed to developing and deepening, on the
one hand, and the set of rights and obligations created by that mutual commitment,
on the other. That set of rights and obligation can be called the marital bond. It is the
Page 15 of 22
CATCH-UP FRIDAYS TEACHING GUIDE
minimum, the core of marriage—what exists even if the spouses are emotionally
estranged and perhaps even live in different cities. Although the marital
communion may become weakened, the marital rights and obligations continue:
the couple remains married.
Prepared by:
Page 16 of 22
CATCH-UP FRIDAYS TEACHING GUIDE
Page 17 of 22
CATCH-UP FRIDAYS TEACHING GUIDE
Para sa Pangkat 1
1. Batay sa teksto, ano ibig sabihin ng kapayapaan o peace?
2. Ano ang ibig sabihin ng karahasan o violence?
3. Paano nagbago ang pakahulugan ng kapayapaan batay sa
teksto?
4. Magbigay ng isang halimbawa o sitwasyon kung saan
masasabing may kapayapaan sa isang komunidad? Ang
sagot dito ay wala sa teksto.
Para sa Pangkat 2
1. Ano ang ibig sabihin ng karahasan o violence?
2. Ano ang pagkakaiba ng direct violence sa indirect violence?
3. Magbigay ng halimbawa ng direct violence at indirect
violence.
4. Magbigay ng isang halimbawa o sitwasyon kung saan
masasabing may karahasan sa isang komunidad? Ang sagot
dito ay wala sa teksto.
Para sa Pangkat 3
1. Ano ang ibig sabihin ng karahasan o violence?
2. Ano ang mga uri ng karahasan?
3. Ano ang mga halimbawa ng bawat uri ng karahasan?
4. Ano ang mangyayari sa isang komunidad at sa mga tao na
naninirahan dito kung nagaganap ang mga karahasang ito?
Para sa Pangkat 4
1. Ano ang ibig sabihin ng negative peace at positive peace?
2. Ano ang ibig sabihin ng katarungang panlipunan o social
justice?
3. Alin sa dalawa ang mas angkop gamitin, negative peace o
positive peace? Bakit?
4. Mabuti ba na ang isang komunidad ay may katarungang
panlipunan? Bakit ninyo nasabi?
Page 18 of 22
CATCH-UP FRIDAYS TEACHING GUIDE
Para sa Pangkat 5
1. Ano ang ibig sabihin “A Culture of Peace” ? Magbigay ng
tatlong katangian nito.
2. Ano ang mga katangian ng Pilipinas upang masabi na may
kultura ng kapayapaan ang bansa?
3. Masasabi ba ng pangkat na may kultura ng kapayapaan ang
bansa sa kasalukuyan? Bakit ninyo nasabi?
4. Masasabi ba ng pangkat na may kultura ng kapayapaan ang
daigdig sa kasalukuyan? Bakit ninyo nasabi?
Page 19 of 22
CATCH-UP FRIDAYS TEACHING GUIDE
Teksto:
Kultura ng Kapayapaan (A Culture of Peace)
Ang konsepto ng kapayapaan o “peace” batay sa mga unang ekspertong may-akda nito ay
karaniwang nangangahulugang “kawalan ng anomang digmaan o karahasan sa isang lugar.” Nagmula
ito kay Hugo Grotius noong 1625. Lumilitaw na ang pinakasimple at pinakagamiting pakahulugan ng
kapayapaan ay dapat na walang digmaan o labanang nagaganap, gayundin ang sitwasyong walang
tuwiran o pisikal na karahasan ang nararanasan ng mga tao sa isang lugar. Noong 1966, naging
limitado ang pakahulugan sa kapayapaan. Ayon kay Raymond Aron, isang French thinker, ang
kapayapaan ay “humigitkumulang na pagkaantala ng mga karahasang dulot ng hidwaan ng mga
pamahalaan.”
Nagkaroon ng pagbabago sa kahulugan ng kapayapaan noong mga huling taon ng dekada 60. Ang
atensiyon ay nakatuon sa kapayapaan mula sa kawalan ng tuwirang karahasan patungo sa di-tuwiran
o estruktural na karahasan. Tumutukoy ang tuwirang karahasan sa mga sitwasyon kung saan
nagaganap ang digmaan, labanan, o mga pangyayaring nagaganap ang pagkasawi, pisikal na pang-
aabuso sa tao at pagkasira ng mga ari-arian.
Samantala, ang di-tuwiran o estruktural na karahasan ay tumutukoy sa mga sitwasyon kung saan
nagaganap ang labis na kahirapan sa buhay, pagkagutom, pagkakasakit, diskriminasyon sa ibang
pangkat ng tao, at kawalan ng karapatang pantao. Ang mga nabanggit na sitwasyon ay nagdudulot
ng pighati at hirap sa mga tao na maaaring magbunga ng pagkasawi at matinding paghihirap ng mga
tao. Maaari ring maging resulta ang mga sitwasyong ito sa pagsiklab ng kaguluhan at digmaan.
May iba’t ibang uri ng karahasan o “violence”. Una, ang direct violence o tuwirang karahasan.
Halimbawa nito ay digmaan, torture, pang-aabuso sa mga bata at kababaihan. Ang ikalawa ay
estruktural na karahasan tulad ng kahirapan at pagkagutom. Samantala, ang socio-cultural violence o
sosyo-kultural na karahasan ay tulad ng racism o pagkapoot/pagkagalit sa ibang lahi o pangkat ng
tao, sexism o diskriminasyon patungkol sa kasarian ng isang tao lalo na sa kababaihan at mga batang
babae, at religious intolerance o pagkaayaw sa isang relihiyon o pananampalataya. Ang huling uri ng
karahasan ay tinatawag na ecological violence o karahasang pang-ekolohikal. Halimbawa nito ay
polusyon sa hangin, tubig, at lupa, gayundin ang overpopulation o labis na populasyon sa isang lugar
na nakasasama sa kapaligiran at nakauubos ng kayamanang likas.
Tumutukoy ang negative peace sa sitwasyon ng isang lugar o bansa kung saan walang digmaan o
karahasan ang nagaganap o “absence of violence.” Negative peace ang paglalarawan sa
kapayapaang ito dahil sa paggamit ng “wala” sa digmaan at hindi positibo ang pagpapakahulugan sa
salitang kapayapaan. Samantalang ang positive peace ay tumutukoy naman sa “presence of social
Page 20 of 22
CATCH-UP FRIDAYS TEACHING GUIDE
justice” o pagkakaroon ng katarungang panlipunan sa isang lipunan o bansa. Kapag sinabing social
justice o katarungang panlipunan, ito ang katangian ng isang lipunan na kakikitaan ng mga katangian
tulad ng pagkakaroon at pagtataguyod ng pagkakapantay-pantay ng lahat ng tao, malaya, at
nakakamit ang mga karapatang pantao. Kung gayon, ang positive peace ay pagkakaroon ng
katarungang panlipunan na positibong katangian ng isang lipunan o bansa.
Ayon sa United Nations (UN), tumutukoy ang “Kultura ng Kapayapaan” o “A Culture of Peace” sa
mga pagpapahalaga at paraan ng pamumuhay ng mga tao na may sumusunod na katangian:
Dayagram:
Page 21 of 22
• • • •
• • • •
• • • •
• • •
CATCH-UP FRIDAYS TEACHING GUIDE
Culture of Peace Mga Uri ng Karahasan
• •
• •
• • • •
Inihanda ni:
G. MICHAEL M. MERCADO
Education Program Supervisor - AP
Page 22 of 22