The present study intended to:
1. Determine the self-assessment ratings of the charismatic... more The present study intended to: 1. Determine the self-assessment ratings of the charismatic church leaders, community leaders and members in the aspect of the domains of the thematic areas : a. language usage b. promotion of gender-sensitivity and equality c. management function practices. 2. Find out if there is a significant difference in the self-assessment of the charismatic church leaders, community leaders and members in the aspect of their: a. language usage b. promotion of gender-sensitivity and equality c. management function practices. 3. Evaluate the charismatic community practices through a cultural assessment .
The present study is an offshoot of the dissertation which I did in the year 2016 entitled The Culture of Charismatic Community Activities : An Implication to Servant-Leadership Education Program , embarking into an ethnographic study employing the exploratory research design. The discussion in that study was anchored on the exploration of language usage, promotion of gender sensitivity and equality, and management function practices of a Charismatic Community. The data as regards the themes in lieu of language issues, gender sensitivity and equality, and management function process of a Charismatic Community were taken from the immersion in the various activities comprised Christian life seminars, covenant recollection, Lower and Upper Household meetings, Service meetings, and the minutes of the meetings as presided by the Chapter servant in the Sub-Parish. In the present study, the variety of themes that emerged from the immersion was used to create a Maxwell inspired researcher-made instrument which was administered to Church leaders and Public Elementary and High School leaders. Concerning the themes that emerged, a validation through Schein’s Cultural Assessment among selected focus group discussants of the Charismatic Community was made. The output of the study was a servant-leadership education dovetailing it to the findings of the study which are as follows : 1. In terms of language usage, the Church and Community Leaders manifest a “Very High Agreement” in statement number 3 regarding the use of encouraging and inspiring words in talking / speaking with fellow workers. 3.78 For Church Leaders and 3.76 for the Community Leaders. On the other hand the Charismatic members got the highest mean score of 3.89 for statement number 7 concerning the non-practice of condescending/patronizing/belittling of fellow worke 2. In terms of promotion of gender-sensitivity and equality, the three groups share the highest self-rating in statement number 11 regarding the fair treatment of others and not sizing-down these peoples’ potential or capabilities. The Church leaders as well as the Charismatic members got 3.86 weighted mean, while the Community Leaders got 3.85. Their weighted means all fall under the category of “Very High Agreement”. 3. In terms of management function practices, for item number 24 concerning the sharing of knowledge and information the three groups rated such as the highest area with a “Very High Agreement” with a weighted mean of 3.81 for the Church Leaders, 3.91 for the Community leaders, and 3.82 for the Charismatic Members. 4. There is no significant difference in the self-assessment of the Charismatic church leaders, community leaders and members in the aspect of the thematic areas that encompass their language usage; promotion of gender-sensitivity and equality; and management function practices. 5. The community’s cultural aids are the following shared tacit assumptions : A leader is a servant-leader (1), Personal sharing is an essential element in building up our relationship with tour brothers and sisters, as more and more we open our lives to them, they become an intimate part of our lives (4), the past does not determine our future (5), and “Fellowship (sports, outings, picnic, etc.) can increase the bonding of the group (6). 6. The community’s cultural hindrances are the two shared tacit assumptions : The Charismatic Community can only grow in number to the extent that our leadership resources allow (2) , Only with continuity and one’s personal commitment can the purpose of household groups be achieved (3). The following are the conclusions : 1. There is mutual respect in the community, despite the weakness or defect of one (which is not considered or treated as such), there is this fellow-feeling being shared. 2. Gender-equality is a no issue in the community. It is an accepted fact that men and women have complimentary roles wherein the husband normally leads and his wife serves as a support. 3. Charismatic church leaders, community leaders, and members do not differ significantly in their self-assessment due to the core values that they embrace in the community but this study does not delineate the fact too that since it a self-rating procedure, it is based on their individual perception and might be self-serving on their part. 4. Servant-leadership is a learning process of forgetting oneself for the betterment of others. Since it is serving others rather than serving oneself, this entails a lot of sacrifice and formation. The following are the recommendations 1. The community members could undergo formation program to address the language usage in statement number 4 concerning the non-practice of making side comments, unnecessary remarks to the opinion of others. It must be noted that the three groups: the church leaders, community leaders , and members obtained the lowest means of 3.32, 3.27, and 3.28 with a descriptive rating of “high agreement”. 2. To make the study more objective, it would be better if the three groups aside from doing a self-assessment, they too could be evaluated by others. 3. As there is a need to improve communication and group effectiveness among the community members, fellowships could be undertaken addressing these concerns. 4. The creation of a servant-leadership education program is a necessity.
A. Kaligiran ng Pag-aaral (Background of the study) Napukaw ang aking atensyon ng dalawang papel ... more A. Kaligiran ng Pag-aaral (Background of the study) Napukaw ang aking atensyon ng dalawang papel ukol sa paglalapi. Una na rito ang papel ni F. Bautista na pinamagatang Pagsusuri ng Pagbabagong Morpoponemiko sa Impleksyon ng Filipino: Ang Kaso ng Paglalapi ng mga Alomorf ng Unlaping Mang (kinuha sa https:// www.academia.edu/8820866/ noong Hulyo 19, 2015). Sa kanyang abstrak kanyang sinabi na : " Layon ng papel na ito na siyasatin ang morpoponemikong pagbabago sa mga rut o ugat na dulot ng pagkakabit ng unlaping mang-, isa sa pinakaimportanteng afiks na makadiwa sa wikang Filipino/Tagalog na may layong magpakita ng pokus o tuon sa paglalapi. Nangyayari ang mga morpoponemikong pagbabago dulot ng linggwistikong proseso ng asimilasyon. Dito, ang impluwensya ng mga kasangkot na tunog sa paglalapi (i.e. inisyal na tunog ng pinagkakabitang rut, pinal na tunog 2 0 1 F ng kinakabit na afiks), ay sumasailalim sa asimilasyon at alomorfi kaya t ang nabuong salita sa pagkakabitan ay kakikitaan ng mga bagong elementong tunog. Sinuri rin ng awtor ang paliwanag tungkol sa kairalang ito ng mga pangunahing 2 0 1 F sulating panggramar na nalimbag at ginamit sa pagtututo ng wika, at sa huli y bumuo ng mga batayang prinsipyo sa pagbabagong morpoponemiko ng mga salitang nabubuo dahil sa afiksasyon ng mang-. Bagamat gumamit ng mga prinsipyo at temang linggwistiko sa isang fenomenong pangwika, mas lapit ay sa pagsusuri ng teksto at ibinangga ang mga proposisyong inilalatag sa hinahanap na konsistensi na karakter ng kahit anong kairalang pangwika, partikular sa erya ng gramar. Sa huli, nagbigay ng ilang hagap tungkol sa parehong proseso ng asimilasyon, kung saan sangkot ang mga bagong ponemang tanggap sa wikang Filipino, na sa pang-araw-araw na kumbersasyon ay hindi maiiwasang sumailalim din sa paglalapi. " Pangalawa ang papel naman ni Aliweng, Letty (2008) na pinamagatang WRITING PROFICIENCY LEVEL OF FRESHMAN STUDENTS AT BSBT COLLEGE, BAGUIO CITY. (MA English as a Second Language) pinagtuunan ng pansin ang paghahanap ng mga komon na pagkakamali nagagawa ng mga mag-aaral sa unang taon sa kolehiyo at ang pagtukoy sa antas ng kanilang propisyensi sa pagsulat kaugnay ng gramar, istruktura ng pangungusap at mekaniks. Tinukoy rin sa naturang papel ang mga baryabol na nakakaapekto sa antas ng kanilang propisyensi. Ang metodong deskriptib ang siyang ginamit upang iinterpret ang eror at ang antas ng propisyensi sa pagsulat ng mga mag-aaral. Ginamit ang F-test at ang Chi-square sa istatistikal na pagsusuri. Lumalabas sa naturang pag-aaral na ang karaniwang pagkakamali ng mga mag-aaral sa gramar ay sa
The present study intended to:
1. Determine the self-assessment ratings of the charismatic... more The present study intended to: 1. Determine the self-assessment ratings of the charismatic church leaders, community leaders and members in the aspect of the domains of the thematic areas : a. language usage b. promotion of gender-sensitivity and equality c. management function practices. 2. Find out if there is a significant difference in the self-assessment of the charismatic church leaders, community leaders and members in the aspect of their: a. language usage b. promotion of gender-sensitivity and equality c. management function practices. 3. Evaluate the charismatic community practices through a cultural assessment .
The present study is an offshoot of the dissertation which I did in the year 2016 entitled The Culture of Charismatic Community Activities : An Implication to Servant-Leadership Education Program , embarking into an ethnographic study employing the exploratory research design. The discussion in that study was anchored on the exploration of language usage, promotion of gender sensitivity and equality, and management function practices of a Charismatic Community. The data as regards the themes in lieu of language issues, gender sensitivity and equality, and management function process of a Charismatic Community were taken from the immersion in the various activities comprised Christian life seminars, covenant recollection, Lower and Upper Household meetings, Service meetings, and the minutes of the meetings as presided by the Chapter servant in the Sub-Parish. In the present study, the variety of themes that emerged from the immersion was used to create a Maxwell inspired researcher-made instrument which was administered to Church leaders and Public Elementary and High School leaders. Concerning the themes that emerged, a validation through Schein’s Cultural Assessment among selected focus group discussants of the Charismatic Community was made. The output of the study was a servant-leadership education dovetailing it to the findings of the study which are as follows : 1. In terms of language usage, the Church and Community Leaders manifest a “Very High Agreement” in statement number 3 regarding the use of encouraging and inspiring words in talking / speaking with fellow workers. 3.78 For Church Leaders and 3.76 for the Community Leaders. On the other hand the Charismatic members got the highest mean score of 3.89 for statement number 7 concerning the non-practice of condescending/patronizing/belittling of fellow worke 2. In terms of promotion of gender-sensitivity and equality, the three groups share the highest self-rating in statement number 11 regarding the fair treatment of others and not sizing-down these peoples’ potential or capabilities. The Church leaders as well as the Charismatic members got 3.86 weighted mean, while the Community Leaders got 3.85. Their weighted means all fall under the category of “Very High Agreement”. 3. In terms of management function practices, for item number 24 concerning the sharing of knowledge and information the three groups rated such as the highest area with a “Very High Agreement” with a weighted mean of 3.81 for the Church Leaders, 3.91 for the Community leaders, and 3.82 for the Charismatic Members. 4. There is no significant difference in the self-assessment of the Charismatic church leaders, community leaders and members in the aspect of the thematic areas that encompass their language usage; promotion of gender-sensitivity and equality; and management function practices. 5. The community’s cultural aids are the following shared tacit assumptions : A leader is a servant-leader (1), Personal sharing is an essential element in building up our relationship with tour brothers and sisters, as more and more we open our lives to them, they become an intimate part of our lives (4), the past does not determine our future (5), and “Fellowship (sports, outings, picnic, etc.) can increase the bonding of the group (6). 6. The community’s cultural hindrances are the two shared tacit assumptions : The Charismatic Community can only grow in number to the extent that our leadership resources allow (2) , Only with continuity and one’s personal commitment can the purpose of household groups be achieved (3). The following are the conclusions : 1. There is mutual respect in the community, despite the weakness or defect of one (which is not considered or treated as such), there is this fellow-feeling being shared. 2. Gender-equality is a no issue in the community. It is an accepted fact that men and women have complimentary roles wherein the husband normally leads and his wife serves as a support. 3. Charismatic church leaders, community leaders, and members do not differ significantly in their self-assessment due to the core values that they embrace in the community but this study does not delineate the fact too that since it a self-rating procedure, it is based on their individual perception and might be self-serving on their part. 4. Servant-leadership is a learning process of forgetting oneself for the betterment of others. Since it is serving others rather than serving oneself, this entails a lot of sacrifice and formation. The following are the recommendations 1. The community members could undergo formation program to address the language usage in statement number 4 concerning the non-practice of making side comments, unnecessary remarks to the opinion of others. It must be noted that the three groups: the church leaders, community leaders , and members obtained the lowest means of 3.32, 3.27, and 3.28 with a descriptive rating of “high agreement”. 2. To make the study more objective, it would be better if the three groups aside from doing a self-assessment, they too could be evaluated by others. 3. As there is a need to improve communication and group effectiveness among the community members, fellowships could be undertaken addressing these concerns. 4. The creation of a servant-leadership education program is a necessity.
A. Kaligiran ng Pag-aaral (Background of the study) Napukaw ang aking atensyon ng dalawang papel ... more A. Kaligiran ng Pag-aaral (Background of the study) Napukaw ang aking atensyon ng dalawang papel ukol sa paglalapi. Una na rito ang papel ni F. Bautista na pinamagatang Pagsusuri ng Pagbabagong Morpoponemiko sa Impleksyon ng Filipino: Ang Kaso ng Paglalapi ng mga Alomorf ng Unlaping Mang (kinuha sa https:// www.academia.edu/8820866/ noong Hulyo 19, 2015). Sa kanyang abstrak kanyang sinabi na : " Layon ng papel na ito na siyasatin ang morpoponemikong pagbabago sa mga rut o ugat na dulot ng pagkakabit ng unlaping mang-, isa sa pinakaimportanteng afiks na makadiwa sa wikang Filipino/Tagalog na may layong magpakita ng pokus o tuon sa paglalapi. Nangyayari ang mga morpoponemikong pagbabago dulot ng linggwistikong proseso ng asimilasyon. Dito, ang impluwensya ng mga kasangkot na tunog sa paglalapi (i.e. inisyal na tunog ng pinagkakabitang rut, pinal na tunog 2 0 1 F ng kinakabit na afiks), ay sumasailalim sa asimilasyon at alomorfi kaya t ang nabuong salita sa pagkakabitan ay kakikitaan ng mga bagong elementong tunog. Sinuri rin ng awtor ang paliwanag tungkol sa kairalang ito ng mga pangunahing 2 0 1 F sulating panggramar na nalimbag at ginamit sa pagtututo ng wika, at sa huli y bumuo ng mga batayang prinsipyo sa pagbabagong morpoponemiko ng mga salitang nabubuo dahil sa afiksasyon ng mang-. Bagamat gumamit ng mga prinsipyo at temang linggwistiko sa isang fenomenong pangwika, mas lapit ay sa pagsusuri ng teksto at ibinangga ang mga proposisyong inilalatag sa hinahanap na konsistensi na karakter ng kahit anong kairalang pangwika, partikular sa erya ng gramar. Sa huli, nagbigay ng ilang hagap tungkol sa parehong proseso ng asimilasyon, kung saan sangkot ang mga bagong ponemang tanggap sa wikang Filipino, na sa pang-araw-araw na kumbersasyon ay hindi maiiwasang sumailalim din sa paglalapi. " Pangalawa ang papel naman ni Aliweng, Letty (2008) na pinamagatang WRITING PROFICIENCY LEVEL OF FRESHMAN STUDENTS AT BSBT COLLEGE, BAGUIO CITY. (MA English as a Second Language) pinagtuunan ng pansin ang paghahanap ng mga komon na pagkakamali nagagawa ng mga mag-aaral sa unang taon sa kolehiyo at ang pagtukoy sa antas ng kanilang propisyensi sa pagsulat kaugnay ng gramar, istruktura ng pangungusap at mekaniks. Tinukoy rin sa naturang papel ang mga baryabol na nakakaapekto sa antas ng kanilang propisyensi. Ang metodong deskriptib ang siyang ginamit upang iinterpret ang eror at ang antas ng propisyensi sa pagsulat ng mga mag-aaral. Ginamit ang F-test at ang Chi-square sa istatistikal na pagsusuri. Lumalabas sa naturang pag-aaral na ang karaniwang pagkakamali ng mga mag-aaral sa gramar ay sa
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Papers by Bernardo Ramos
1. Determine the self-assessment ratings of the charismatic church leaders, community leaders and members in the aspect of the domains of the thematic areas :
a. language usage
b. promotion of gender-sensitivity and equality
c. management function practices.
2. Find out if there is a significant difference in the self-assessment of the charismatic church leaders, community leaders and members in the aspect of their:
a. language usage
b. promotion of gender-sensitivity and equality
c. management function practices.
3. Evaluate the charismatic community practices through a cultural assessment .
The present study is an offshoot of the dissertation which I did in the year 2016 entitled The Culture of Charismatic Community Activities : An Implication to Servant-Leadership Education Program , embarking into an ethnographic study employing the exploratory research design. The discussion in that study was anchored on the exploration of language usage, promotion of gender sensitivity and equality, and management function practices of a Charismatic Community. The data as regards the themes in lieu of language issues, gender sensitivity and equality, and management function process of a Charismatic Community were taken from the immersion in the various activities comprised Christian life seminars, covenant recollection, Lower and Upper Household meetings, Service meetings, and the minutes of the meetings as presided by the Chapter servant in the Sub-Parish.
In the present study, the variety of themes that emerged from the immersion was used to create a Maxwell inspired researcher-made instrument which was administered to Church leaders and Public Elementary and High School leaders. Concerning the themes that emerged, a validation through Schein’s Cultural Assessment among selected focus group discussants of the Charismatic Community was made. The output of the study was a servant-leadership education dovetailing it to the findings of the study which are as follows :
1. In terms of language usage, the Church and Community Leaders manifest a “Very High Agreement” in statement number 3 regarding the use of encouraging and inspiring words in talking / speaking with fellow workers. 3.78 For Church Leaders and 3.76 for the Community Leaders. On the other hand the Charismatic members got the highest mean score of 3.89 for statement number 7 concerning the non-practice of condescending/patronizing/belittling of fellow worke
2. In terms of promotion of gender-sensitivity and equality, the three groups share the highest self-rating in statement number 11 regarding the fair treatment of others and not sizing-down these peoples’ potential or capabilities. The Church leaders as well as the Charismatic members got 3.86 weighted mean, while the Community Leaders got 3.85. Their weighted means all fall under the category of “Very High Agreement”.
3. In terms of management function practices, for item number 24 concerning the sharing of knowledge and information the three groups rated such as the highest area with a “Very High Agreement” with a weighted mean of 3.81 for the Church Leaders, 3.91 for the Community leaders, and 3.82 for the Charismatic Members.
4. There is no significant difference in the self-assessment of the Charismatic church leaders, community leaders and members in the aspect of the thematic areas that encompass their language usage; promotion of gender-sensitivity and equality; and management function practices.
5. The community’s cultural aids are the following shared tacit assumptions : A leader is a servant-leader (1), Personal sharing is an essential element in building up our relationship with tour brothers and sisters, as more and more we open our lives to them, they become an intimate part of our lives (4), the past does not determine our future (5), and “Fellowship (sports, outings, picnic, etc.) can increase the bonding of the group (6).
6. The community’s cultural hindrances are the two shared tacit assumptions : The Charismatic Community can only grow in number to the extent that our leadership resources allow (2) , Only with continuity and one’s personal commitment can the purpose of household groups be achieved (3).
The following are the conclusions :
1. There is mutual respect in the community, despite the weakness or defect of one (which is not considered or treated as such), there is this fellow-feeling being shared.
2. Gender-equality is a no issue in the community. It is an accepted fact that men and women have complimentary roles wherein the husband normally leads and his wife serves as a support.
3. Charismatic church leaders, community leaders, and members do not differ significantly in their self-assessment due to the core values that they embrace in the community but this study does not delineate the fact too that since it a self-rating procedure, it is based on their individual perception and might be self-serving on their part.
4. Servant-leadership is a learning process of forgetting oneself for the betterment of others. Since it is serving others rather than serving oneself, this entails a lot of sacrifice and formation.
The following are the recommendations
1. The community members could undergo formation program to address the language usage in statement number 4 concerning the non-practice of making side comments, unnecessary remarks to the opinion of others. It must be noted that the three groups: the church leaders, community leaders , and members obtained the lowest means of 3.32, 3.27, and 3.28 with a descriptive rating of “high agreement”.
2. To make the study more objective, it would be better if the three groups aside from doing a self-assessment, they too could be evaluated by others.
3. As there is a need to improve communication and group effectiveness among the community members, fellowships could be undertaken addressing these concerns.
4. The creation of a servant-leadership education program is a necessity.
1. Determine the self-assessment ratings of the charismatic church leaders, community leaders and members in the aspect of the domains of the thematic areas :
a. language usage
b. promotion of gender-sensitivity and equality
c. management function practices.
2. Find out if there is a significant difference in the self-assessment of the charismatic church leaders, community leaders and members in the aspect of their:
a. language usage
b. promotion of gender-sensitivity and equality
c. management function practices.
3. Evaluate the charismatic community practices through a cultural assessment .
The present study is an offshoot of the dissertation which I did in the year 2016 entitled The Culture of Charismatic Community Activities : An Implication to Servant-Leadership Education Program , embarking into an ethnographic study employing the exploratory research design. The discussion in that study was anchored on the exploration of language usage, promotion of gender sensitivity and equality, and management function practices of a Charismatic Community. The data as regards the themes in lieu of language issues, gender sensitivity and equality, and management function process of a Charismatic Community were taken from the immersion in the various activities comprised Christian life seminars, covenant recollection, Lower and Upper Household meetings, Service meetings, and the minutes of the meetings as presided by the Chapter servant in the Sub-Parish.
In the present study, the variety of themes that emerged from the immersion was used to create a Maxwell inspired researcher-made instrument which was administered to Church leaders and Public Elementary and High School leaders. Concerning the themes that emerged, a validation through Schein’s Cultural Assessment among selected focus group discussants of the Charismatic Community was made. The output of the study was a servant-leadership education dovetailing it to the findings of the study which are as follows :
1. In terms of language usage, the Church and Community Leaders manifest a “Very High Agreement” in statement number 3 regarding the use of encouraging and inspiring words in talking / speaking with fellow workers. 3.78 For Church Leaders and 3.76 for the Community Leaders. On the other hand the Charismatic members got the highest mean score of 3.89 for statement number 7 concerning the non-practice of condescending/patronizing/belittling of fellow worke
2. In terms of promotion of gender-sensitivity and equality, the three groups share the highest self-rating in statement number 11 regarding the fair treatment of others and not sizing-down these peoples’ potential or capabilities. The Church leaders as well as the Charismatic members got 3.86 weighted mean, while the Community Leaders got 3.85. Their weighted means all fall under the category of “Very High Agreement”.
3. In terms of management function practices, for item number 24 concerning the sharing of knowledge and information the three groups rated such as the highest area with a “Very High Agreement” with a weighted mean of 3.81 for the Church Leaders, 3.91 for the Community leaders, and 3.82 for the Charismatic Members.
4. There is no significant difference in the self-assessment of the Charismatic church leaders, community leaders and members in the aspect of the thematic areas that encompass their language usage; promotion of gender-sensitivity and equality; and management function practices.
5. The community’s cultural aids are the following shared tacit assumptions : A leader is a servant-leader (1), Personal sharing is an essential element in building up our relationship with tour brothers and sisters, as more and more we open our lives to them, they become an intimate part of our lives (4), the past does not determine our future (5), and “Fellowship (sports, outings, picnic, etc.) can increase the bonding of the group (6).
6. The community’s cultural hindrances are the two shared tacit assumptions : The Charismatic Community can only grow in number to the extent that our leadership resources allow (2) , Only with continuity and one’s personal commitment can the purpose of household groups be achieved (3).
The following are the conclusions :
1. There is mutual respect in the community, despite the weakness or defect of one (which is not considered or treated as such), there is this fellow-feeling being shared.
2. Gender-equality is a no issue in the community. It is an accepted fact that men and women have complimentary roles wherein the husband normally leads and his wife serves as a support.
3. Charismatic church leaders, community leaders, and members do not differ significantly in their self-assessment due to the core values that they embrace in the community but this study does not delineate the fact too that since it a self-rating procedure, it is based on their individual perception and might be self-serving on their part.
4. Servant-leadership is a learning process of forgetting oneself for the betterment of others. Since it is serving others rather than serving oneself, this entails a lot of sacrifice and formation.
The following are the recommendations
1. The community members could undergo formation program to address the language usage in statement number 4 concerning the non-practice of making side comments, unnecessary remarks to the opinion of others. It must be noted that the three groups: the church leaders, community leaders , and members obtained the lowest means of 3.32, 3.27, and 3.28 with a descriptive rating of “high agreement”.
2. To make the study more objective, it would be better if the three groups aside from doing a self-assessment, they too could be evaluated by others.
3. As there is a need to improve communication and group effectiveness among the community members, fellowships could be undertaken addressing these concerns.
4. The creation of a servant-leadership education program is a necessity.