THE NATIONAL SERVICE TRAINING ACT

1. What is the legal basis of the National Service Training Program (NSTP)?

The National Service Training Program (NSTP) Law or RA 9163 also known as ―An Act
Establishing the National Service Training Program (NSTP) for tertiary level students, amending for the
purpose Republic Act No. 7077 and Presidential Decree No. 1706, and for other purposes.‖ was enacted
last January 2002 to amend the Expanded ROTC. This program aimed to enhance civic consciousness
and defense preparedness in the youth by developing the ethics of service and patriotism while undergoing
training in any of its three (3) program components, specifically designed to enhance the youth‘s active
contribution to the general welfare.

2. What are the components of the NSTP?

A. Reserve Officer’s Training Corps [ROTC]

It refers to the program component, institutionalized under Section 38 and 39 of Republic Act No.
7077, designed to provide military training to motivate, train organize and mobilize them for national
defense preparedness.

B. Civic Welfare Training Service [CWTS]

It refers to the program component or activities contributory to the general welfare and the
betterment of life for the members of the community or the enhancement of its facilities, especially those
devoted to improving health, education, environment, entrepreneurship, safety, recreation and moral of the
citizenry and other social welfare services.

C. Literacy Training Service [LTS]

It refers to the program component designed to train the students to teach literacy and numeracy
skills to school children, out-of-school youth and other segments of society in need of their services.

Who are covered by the NSTP Law?

All incoming freshmen students, male, female, starting school year (SY) 2002-2003, enrolled in any
baccalaureate and in at least two (2) year technical vocational or associate courses, are required to
complete one (1) NSTP component of their choice, as a graduation requirement;

All higher and technical-vocational education institutions must at least offer one (1) of the NSTP
components.

State universities and colleges (SUC‘s), shall offer the ROTC component and at least one (1) other
NSTP component.

The Philippine Military Academy (PMA), Philippine Merchant Marine Academy (PMMA), Philippine
National Police Academy (PNPA), and other SUC‘s of similar nature, in view of the special character of
these institutions, are exempted from the NSTP.
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 Private higher education and technical-vocational education institutions with at least 350 student
cadets may offer the ROTC component and consequently establish / maintain a Department Of Military
Science and Tactics (DMST), subject to the existing rules and regulations of the Armed Forces of the
Philippines (AFP).

3. What is the duration and equivalent course unit of each of the NSTP Component?

Each of the NSTP components shall be undertaken for an academic period of two (2) semesters
for 54 to 90 training hours per semester. It shall be credited for three (3) units per semester.

4. What fees shall be charged to students taking any of the NSTP components?

No other fees shall be collected except basic tuition fees, which should not be more than 50% of
the charges of the school per academic unit.

5. Who are covered by the suspension of the ROTC requirement?

The completion of ROTC training as a requisite for graduation is set aside for students who have
completed all their academic requirements for their respective courses as certified by the school on or
before the effectivity of the NSTP Act of 2001, which is March 23, 2002. The concerned students may
apply for graduation in their respective schools.

6. What happens to male students who are currently enrolled and have not taken nor completed the
ROTC requirements for graduation?

A. Male students who are not covered by Section 12 of this Rule and are currently enrolled but have
not taken any of the Military Service (MS), Civic Welfare Service (CWS) or Law Enforcement
Service (LES) shall be covered by the NSTP Law.

B. Male students who have completed two semesters of the Expanded ROTC (E-ROTC) / National
Service Program (NSP) are deemed to have complied with the NSTP requirement.

C. Male students who are not covered by Section 12 of these Rules and have taken only one (1)
semester of Basic ROTC or E-ROTC/NSP shall take any of the NSTP components to qualify for
graduation.

D. Students who want to qualify for enlistment in the Reserve Force or attend the advance ROTC
program shall undertake a special program for this purpose.

7. How are Clustering and Cross-Enrollment done?

A. Clustering of students from different education institutions during semestral or summer periods
may be done for any of the NSTP component, taking into account logistics, branch of service and
geographical locations. The host school shall be responsible in managing the Program.
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 B. Schools that do not meet the required number of students to maintain the optional ROTC and any
of the NSTP components, or do not offer the component chosen by the student shall allow their
students to cross-enrol in other schools irrespective of whether such school is under CHED or
TESDA; and in the case the students taking the ROTC component irrespective of whether the two
semesters shall be taken from different schools whose ROTC is managed by different branches of
service of the Armed forces of the Philippines(AFP).

8. What is NSTP-One Summer Program (NSTP-OSP)?

NSTP-OSP is created under RA 9163 or the NSTP Act of 2001, especially Section 6 and jointly
devised, formulated and adopted by DND, CHED and TESDA.

NSTP-OSP is established for the three (3) components: ROTC, CWTS and LTS. This is intended
for graduating students in baccalaureate or at least two-year technical-vocational or associate courses, who
have yet to comply with the NSTP as a requirement for graduation, as well as for students, thus allow them
to concentrate on the academic subjects and other cocurricular concerns.

9. What is the National Service Reserve Corps (NSRC)?

NSRC is created under Section 11 of RA 9163 or the NSTP Act of 2001, composed of graduates of
the non-ROTC components: the CWTS and LTS. Members of this Corps maybe tapped by the State for
literacy and civic welfare activities, through the joint efforts of DND, CHED, and TESDA.

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 THE HUMAN PERSON: OVERVIEW
What is a human person? What is the nature of a human person? How does a person attain his
highest potential that can create a positive result towards society?
Even during ancient times, these questions had been consistently raised and evaluated. Brilliant
psychologists, philosophers, theologians, and even natural scientists had written and made indepth
analyses on the topic of human nature using wide range of theories and observations.
It is essentially difficult to define man. This perspective aims to revisit and challenge, in all humility,
our perception of human nature; and the possibility of achieving a productive society through the
actualization of a person‘s highest potential.

THE HUMAN PERSON: REVISITED

When we talk about the human person, it is obviously everything that pertains to man - physical,
spiritual, emotional and intellectual attributes. There are several definitions of a human person based on
different perspectives:
Aristotle and Boethius described man as a rational being. As rational being, a person is able to
know, reason out and apply what he knows.
Theologians describe a human person as a substance of physical and spiritual. Spiritual because
man has a soul and is created by a Superior Being with a divine purpose. It’s physical because man is
created with body and faculty that correspond to his relationship with society.
Dictionaries define a human person as a living, self-conscious animal or a thing.

WHO AM I?
To fully understand the meaning of a person, let us re-evaluate and understand the characteristics
of a person:

Characteristics of a Person

Eddie Babor discussed in his book ―The Human Person, Not Real But Existing that the human
person have several characteristics, among which are the following:
1. Rational - Every person is a rational being. This is what distinguishes a person from all other creatures
in the world. As a rational being, a person is free to think and has the capacity to reason. He can
distinguish what is right and what is wrong because he has intellect.
2. Free - All human beings are born free. A person has the freedom to do or not to do a specific action.
However, every person must be responsible for his own action. In other words, a person can do whatever
he pleases but not to the extent of doing harm to his co-creatures.
3. Unique - Every person is unique. Every person has his own identity such that no two persons are the
same. Generally speaking, human beings have the same characteristics and physical features and but no

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two persons are the same because every person has its own perception, has different sets of values and
priorities in life.
4. Social being - Every person is intrinsically a social being. He cannot detach his ―being‖ from others
and all other creatures in the universe. Human nature is characterized by his togetherness and relationship
towards other creatures; be it a thing, object or his fellowman.
5. Sexual - All created living things are sexual in nature but the unique expression of a persons’ sexuality
makes it all different. The expression of a person‘s emotions, attitudes, feelings, actions and thoughts in
sexual activity best exemplifies his uniqueness from animals.
Considering the characteristics, and their definitions, given above, it can be deduced that a human
person is the ultimate expression of the Supreme Being that has the freedom, capacity and ability to
reason, reflect and relate to his co-existence.

THE ESSENCE OF A PERSON

By understanding the character and the definition of a person, the next question would be ― how
are we going to maximize these characteristics to be able to create a positive result?
There are several guiding principles in realizing a person‘s competence and ability. The totality of
the person is best explored in the field of humanistic psychology. This study theorized that a person‘s
behavior and relationship with others is shaped by his inner feelings and self-image.
One of the foundations of humanistic psychology is Abraham Maslow and his theory on the
hierarchy of needs as illustrated below:

The hierarchy of needs has five levels, namely:

1. Physiological Level - these are biological needs such as food, water and clothing. They are the
strongest needs because when a person is deprived of these, the person will ultimately find ways to fulfil its
satisfaction.
2. Safety - when physiological needs are met, the person transcends in finding security and protection from
physical and emotional harm.

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3. Social and Belongingness - when the needs for physiological and safety had been satisfied, the desire
for affection, belonging, friendship can become active. Maslow states that people seek to overcome feeling
of loneliness and alienation.
4. Esteem - there are two esteem needs: The self-esteem that includes achievement, mastery, confidence
and the esteem the person gets from others. These include recognition, respect, attention etc. When
these needs are satisfied, the person feels self-confident and valuable as a person in the world. However,
when these needs are not met, the person may feel inferior, weak, helpless and worthless.
5. Self Actualization - it is the highest form of motivation. Maslow describes this need as reaching the
person‘s peak potential.
As discussed above, Maslow‘s theory pointed out that a person must satisfy first the other lower
needs before he can actually realize his self worth and potential. Accordingly, when lower needs are unmet,
the person cannot fully devote himself to fulfilling his potentials (Boeree;1988). He theorized that self -
actualization is the driving force of human personality. Thus, a person cannot appreciate intellectual and
aesthetic learning when the person is hungry and his safety is difficult to obtain. ― Artistic and scientific
endeavors do not flourish in a society where people must struggle for food , shelter and safety . The
highest motive - self actualization - can only be fulfilled after all other ne eds are fulfilled (Intro to Psych
10th ed by Atkinson, Smith, Bem, p. 525).
Following Maslow‘s theory, Carl Rogers (1902-1987) in his person centered therapy theory,
believed that every person has within him an inherent desire towards a positive transformation and
development of his capacity. Furthermore, he came to believe that man is basically good and inherently
possesses a seed of goodness no matter how imprudent his actions are.
The theory of person - centered therapy of Carl Rogers explained that persons are the only ones
able to change the direction of their lives and which path to take. The therapist‘s role is to act as a
―sounding board‖ while the person himself explores and analyzes his problem (Intro to Psych 10th ed by
Atkinson, Smith, Bem, p 523).
In accordance with the view of Roger‘s theory, the writer of this article personally believes that the
therapist being referred to should not be restricted to psychologists only, but must also be identified with the
person‘s environment and the people surrounding him. In other words, the role of our society should be a
―sounding board of our reflections in life to be able for the individual to realize his problem and create his
own solutions for it. It is the individual who will eventually direct his own life and not the people around him.

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 THE FILIPINO VALUE SYSTEM

What are values?

Before delving into the discussion of values – Filipino values, in particular – it is worth analyzing the
word itself. The word ― “value” has its root in the Latin word ― “valere” which means to be strong and
vigorous. This proceeds from the premise that a human person has to have strength or valor in every
endeavor. It is the basis on which his strength in facing the challenges of life should be directed.
Dr. Tomas Q. D. Andres (1986) would define values as ― “things, persons, ideas or goals which
are important to life; anything which enables life to be understood, evaluated, and directed.”
On the other hand, Edgar Sheffield Brightman defines value as ― “whatever is liked, prized,
esteemed, desired approved, or enjoyed by anyone at any time. It is the actual experience of enjoying a
desired object or activity. Hence, value is an existing realization of desire.”
Collectively, the values of a society would be the standards or principles for which an act is judged
to be what is right or wrong, correct or incorrect. As such, it is the goal set for every member of the
community to attain what is desirable. In other words, values in a society give meaning and direction to
every individual‘s life and influence his human behavior.
Based on these definitions, we can say that values are those which are considered by the society
as desirable and important and have attained the status as moral impetus behind every action of each
member geared towards the desired end or goal.

What are Filipino Values?

Significantly, Filipino values would be the standards or principles set forth by the Filipino society as
basis for what is right or wrong, the principles on which every member of the Filipino society should
persevere to attain in order to reach the ultimate realization of his life, regarding his person and in relation
to his family and society in general.

Significance of Studying Filipino Values

Several studies have been made on Filipino Values. They have always been interested in
examining Filipino values because it influences a Filipino‘s behavior in particular, and shaping the
Philippine Society in general. How Filipinos feel and motivated to do a specific task is directed and
evaluated by his set of values. In order to understand the Filipino culture and the development of the
Filipino individual, one has to understand the underlying values on which every Filipino acts. Thus, a study
on the Filipino values would provide us a deeper understanding of the Filipino culture.
The shaping of the Philippine society into a successful and progressive nation would depend on
understanding and appreciating the positive side of Filipino values and how they are applied to attain such
goal. Thus, it is imperative that a full understanding and appreciation of the positive side of our very own
principles be made and used for our personal and national success.
The purpose of this chapter, therefore, is to help us understand our Filipino values to enable us to
put the positive side of Filipino values in use and to disregard the negative ones. Thus, in the end, through
the development and use of positive Filipino values, we may bring out the best in the Filipino society in
general and the individual in particular.

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Understanding Filipino Values and Culture
The Filipino society is composed of a mixture of different races and cultures, many of which
influenced the lifestyle and values being practised in the Philippine community. Among those who
influenced the Filipino culture and values are our ancestors – the Malays and Indons, our colonists – the
Spaniards and the Americans, and nationals of other countries who have dealt with the Philippine society
through trade – the Chinese and the Indians. The resulting blend of this mixture of influences, which are
sometimes conflicting, is uniquely Filipino in character.
Most of the prominent Filipino values are the result of a blend of the rich Christian values of
Europe, the pragmatic and democratic values of America, and the spiritual values of Asia.
The basic social unit in the Philippine society is the family. It is here where values and principles
are nurtured and imbibed in each and every member of the family. The tradition of close family ties has
long been practiced and considered as the foundation of the Philippine society. So much is the effect of this
tradition that the members of the constitutional commission of the 1987 Philippine Constitution deemed it
proper to include it as a State Policy and a chapter of the fundamental law of the land. Thus, Article XV,
Section 1 of the said constitution provides that ―The State recognizes the Filipino family as the foundation
of the nation.
It is in the family that the Filipino individual is introduced to the concept of structure and hierarchy
of power. He is always reminded to submit to the authoritarian familial set-up, where roles are prescribed
especially for younger members of the family. The Filipino family is structured in a way that autocratic
leadership rests on the elder members, where the young submit themselves to the decision of family
elders. He is indoctrinated of the tradition of primacy of the extended family over that of the individual and
that the only source of emotional, economic, and moral support is the family.
The Filipino individual identifies himself with his family. Right from childhood he is made to believe
that he belongs to the family. The Filipino individual is always encouraged to get advice from his parents
and submit to his parents‘direction, counsel and advice. He is admonished to be good because any
disgrace that he commits is a disgrace to the family. In times of misfortune, he is assured of his family‘s
support, sympathy and love.
Thus, Filipino society, in contrast with Western societies, prefers a rather "structured" way of life,
and not where he can be assertive of his own individuality.
However, modern era is catching up with the Filipino society. Changes must occur if the Filipino
society is to survive in a changing world. The Filipino society will have to keep up with the changes brought
about by modernization. The society must prepare itself for a serious re-evaluation of its values. In most
instances, it will have to break away from its past and adjust itself towards the future.

CHARACTERISTICS OF A FILIPINO
The characteristic that makes a Filipino vary from different society is his uniquely blended culture
and values from different influences. Filipino values, for reason of several influences that shaped its
identity, are bipolar like a coin that has two sides. They may either be positive or negative in polarity. Let us
take for example the value of utang n a loob , or debt of gratitude. The value of utang na loob , the altruistic
drawing of interior goodness of a person by returning a debt of gratitude, is by itself positive. However,
when one is coerced to honor a debt of gratitude and return the favor, then it becomes negative.
Due to this ambivalence of Filipino values, they have the potential of being used for good or evil.
They may either help or hinder personal and national development, depending on how they are understood
or practiced or lived.

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 In order to shape the Filipino society into a successful and progressive nation, there is a need to
reevaluate the different values that influence every Filipino individual‘s action to a set of circumstances. We
need to identify the positive side of every Filipino value and develop them in order to yield a more
successful and developed society.
Let us then try to discuss some of the values in the Filipino society and re-evaluate them to develop a more
positive value for the Filipino individual.

Utang na Loob
There is no specific translation that can approximate the meaning of this Filipino value of utang na loob .
Debt of gratitude is a lean excuse of a translation because it does not even approximate the fertile concept
of the Filipino loob. Utang na loob is a situation where an individual is required to return a favor or service
received. However, the return of such service or favor cannot be translated into monetary equivalent, and
may reciprocated in a month of service or even a lifetime.
For example, a congressman proudly ‘gives‘ a town a new chapel, a bridge, or a waiting shed (no
matter whether the money came from his pocket or from the government), this makes the people indebted
to him. And when elections come, he recites the litany of his projects and people ―ought‖ to repay these
through their votes. Not to repay this form of debt means that those who were benefited are walang utang
na loob . After having been elected, the people would approach this congressman for return of the favor by
seeking employment for them. Thus, this would end into a vicious cycle, where the person na
pinagkakautangan ng loob becomes the giver and the giver becomes the person na may utang na loob .
However, utang na loob may be interpreted in a positive outlook. If it is used with the concept of
justice, truth and human dignity, it would reflect the beautiful aspect of the Filipino character. Thus, this
altruistic feeling must voluntarily come from within the person himself, kusang loob ; and should not be
demanded by coercing the person who has utang na loob , so as blind his sense of judgment.
Furthermore, this value should be used discriminately. The pagtatanaw ng utang na loob should
emerge from within the self of an individual with sense of justice so as to repay the person for the favor or
services rendered.
We should always remember that in demanding for the return of indebtedness, the golden rule
―Do unto other as you would want them to do unto you.‖ By demanding the return of the favor, would you
wish to become indebted in return? And when indebted, would you want that person to act the same way
when they are demanding the return of the favor?

Bahala na
Filipinos, by nature, are a religious group of people. They firmly believe in the supernatural and in
all kinds of spirit dwelling in individual persons, places or things. They believe in a Supreme Being who will
take care of things for them. The Filipino is very religious who has a saint to pray to each day of the week.
The term ‘bahala na’ comes from the words ‘Bathala na’. It reflects the Filipino‘s dependence on
the supernatural being and on fate. This tends to move toward the commonly conceived procrastination
character of the Filipino

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 OTHER STRENGTHS OF THE FILIPINO CHARACTER
Strengths of the Filipino Results
Character
Camaraderie and feeling of closeness to one another; foundation for
Pakikipagkapwa – tao unity as well as sense of social justice.
Hospitality, which is, accepting and entertaining other people if they
visit our home.
Feeling of belongingness and rootedness and a basic sense of
Family Oriented security.
Closed – family – ties, that is living in one house from the
grandparents up to grand children
Emotional balance, optimism, a healthy disrespect for power and
Joy and Humor office and the capacity to survive
Flexibility & adaptability Productivity, innovation, entrepreneurship, equanimity and survival.
Hardwork and Industry Productivity and entrepreneurship for some and survival despite
poverty for others
Courage, daring, optimism, inner peace, as well as the capacity to
Faith and Religiosity genuinely accept tragedy and death.
Ability to survive Bravely live through the harshest economic and social
circumstances

OTHER WEAKNESSES OF THE FILIPINO CHARACTER

Weaknesses of the Filipino Results

Character
Extreme Personalism Leads to graft and corruption
Extreme Family Centeredness Lack of concern for the common good and acts as a block to national
consciousness
Lack of Discipline Inefficient and wasteful work systems, violation of rules leading to
more serious transgressions and a casual work ethics leading to
carelessness and lack of follow through.
Passivity and Lack of Initiative Easily resigned to one‘s fate and thus easily oppressed and exploited.
(Manana habit)
Basic feeling of national inferiority that makes it difficult for them to
Colonial Mentality relate as equal to Westerners.

Crab mentality Pulling other person for his own sake

Kanya-kanya Syndrome Dampening of cooperative and community spirit and in the trampling
“Akology/Kamilogy” upon of the rights of others.

Lack of Self- Analysis and Self – Emphasis on form more than substance
Reflection

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 The given set of values is inherently within each Filipino. This part of the module aspires to awaken
these values amongst us and hopefully, later on, inspire us to practice it in our everyday lives. These
values, if carried out with one‘s heart can serve as a vehicle and reinforcement towards our goal of realizing
social change and progress.

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