Quenie Claro

DRAFT. DO NOT CITE WITHOUT PERMISSION FROM THE AUTHORS (Note: The portion of the paper on FBOs in the Cross-Sector Collaboration Against Human Trafficking in the Philippines has been presented in the Bartolome de las Casas Research Conference on March 2, 2018 and portion of the paper on Dominicans for Justice and Peace was presented during the Gawad Manuel Quezon Research Conference last August 31, 2018 under the title Ang mga Pandaigdigang Organisasyong Di-Panggobyerno: Ang Gampanin at Pagtugon ng mga Dominiko sa mga Usaping Pangkatarungan at Pangkapayapaan.) The Significance of the Dominicans for Justice and Peace and other FBOs in the CrossSector Collaboration Against Human Trafficking in the Philippines Asst. Prof. Ma. Zenia M. Rodriguez Lead Research Associate Claro, Quenie and Pimentel, Sophia Mae Research Assistants Politics and Public Policy Research Interest Group Research Center for Social Sciences and Education Faculty, Department of Political Science University of Santo Tomas Abstract Debates on the resurgence of religions in the last two decades opened doors for a renewed academic interest in religions and their significance in present day politics. The resurgence of religions debates was further given attention with the existence of religious non-governmental organizations. These various religiously affiliated organizations and movements perceive the work of the UN (particularly the ECOSOC) as an important context for their own activities, thus delegating representatives, contributing surveys and formal statements and participating in major campaigns of the UN. (Lehmann, 2015 p. 8) The permanent delegation of the Order of Preachers to the United Nations, recognized under the title Dominicans for Justice and Peace (Order of Preachers) received ‘Special Consultative Status’ with ECOSOC in 2002, thus allowing them to raise issues concerning human rights violations, justice, peace and environmental issues directly with the UN. In the Philippines, the Dominicans Justice and Peace and Care for the Creation (JPCC) plays an active role in pursuing this advocacy. Being a predominantly religious country, it is the paper’s objective to look into the significance played by the role FBOs in the interorganizational network against human trafficking. Some of the more active FBOs in the Philippines include the Philippine Interfaith Movement Against Human Trafficking (PIMAHT), the Dominicans for Justice and Peace and Talitha Kum Philippines. Furthermore, the paper also identifies the factors which affect the relationship of FBOs, Civil Society Organizations, and government institutions in the plight against human trafficking. Given these, the paper argues that the collaborative role of Faith-based Organizations makes it a significant organization in the cross-sector collaboration against human trafficking in the Philippines. DRAFT. DO NOT CITE WITHOUT PERMISSION FROM THE AUTHORS OVERVIEW AND RESEARCH FOCUS This working paper is part of the research conducted under the Politics and Public Policy Research Interest Group of the Research Center for Social Sciences and Education of the University of Santo Tomas. How can international religious non-governmental organizations (RNGOs) have a bigger impact on regional and national institutions particularly in human rights advocacy in the light of global engagement and possibilities? Debates on the resurgence of religions in the last two decades opened doors for a renewed academic interest in religions and their significance in present day politics. However, despite the resurgence of religions little attention was given to the role and contributions of religious nongovernmental organizations (RNGOs). These various religiously affiliated organizations and movements perceive the work of the UN (particularly the ECOSOC) as an important context for their own activities, thus delegating representatives, contributing surveys and formal statements and participating in major campaigns of the UN. (Lehmann, 2015 p. 8) Non-governmental organizations in general have been recognized as significant actors in international relations. Their participation in world conferences that advocate human rights, women rights, environmental protection to name some, made them become important key players in international relations gaining greater access to conferences and forums of international governmental organizations such as the United Nations (UN). Non-governmental organizations have been long active in human rights activities and despite their diversity, they perform a variety of functions and roles, both independently and in conjunction with IGOs in international human rights governance. (Karns, Mingst and Stiles, 2015:466) Martens notes that in the human rights sector, these NGOs deliver valuable information and profound research on human rights violations to the UN commission and committees, they provide knowledge and expertise during negotiation processes of international human rights law and declarations and they monitor and supervise the implementation of human rights standards and principles. (2006:19) It is in this background that religious non-governmental organizations in particular, have likewise found their place in the U.N. system in their advocacy against human rights violations. To further the study in this area, this research focuses on the religious nongovernmental organization, the Dominicans for Justice and Peace (Order of Preachers) as a permanent delegate at the United Nations and its local counter-part in the Philippines, the Commission on Justice, Peace and Care of the Creation of the Dominican Province of the DRAFT. DO NOT CITE WITHOUT PERMISSION FROM THE AUTHORS Philippines. This paper will examine how RNGOs operate in the context of human rights advocacy, how networks work in the local articulation of human rights and will examine their patterns of governance, organizational structure, networking and advocacy effectiveness. Initial findings of this research reveal that the permanent delegation of the Order of Preachers to the United Nations, recognized under the title Dominicans for Justice and Peace (Order of Preachers) received ‘Special Consultative Status’ with ECOSOC in 2002, thus allowing them to raise issues concerning human rights violations, justice, peace and environmental issues directly with the UN. In the Philippines, the Dominicans for Justice and Peace and Care for the Creation (JPCC) plays an active role in pursuing these advocacies. The research serves to shed light in identifying and analyzing the recent activities of Religious or faith-based organizations in line with protecting and upholding the inalienable and intrinsic human rights of man as a free being. Religious NGOs, established by the limited incidence of literature, are surprisingly under examined and overlooked by the social sciences as effective and positive lobbyists and implementers of public policies. However, given the remarkable number of new participatory opportunities, RNGOs have come to prove the prowess of partnerships and network building especially in addressing the issue of human trafficking. Thus, the collaboration and networking of religious, civil, and government bodies are analyzed. The study is geared towards identifying patterns of interaction in the common interest of NGO roles and behavior. Empirical analysis of official focal interest group statements attests that RNGOs become more effective in their social endeavours by increasing their involvement particularly in fostering cross sector collaborations to further their religious beliefs of protecting the inalienable right and dignity of man. Simply put, the study argues that, the collaborative role of Faith-based Organizations makes it a significant organization in the cross-sector collaboration against human trafficking in the Philippines. Furthermore, this research will likewise look into the role and responses of the Dominicans for Justice and Peace together with other religious NGOs and institutions the areas of human rights, justice, peace in the Philippines particularly on the issue of human trafficking. Using a qualitative approach, this study reviewed the growing body of research on the field of religion and international relations and activities of religious non-state actors through documents, reports and review and analysis of secondary data. Research tools include documentary sources and guide questions for interviews. A unique permutation of the Network Analysis Theory, Interorganizational Theory of Collaboration, and the unusual but effective Atomic Orbital Theory DRAFT. DO NOT CITE WITHOUT PERMISSION FROM THE AUTHORS of Electron Configuration is applied. Thus, the readers can expect a fresh alternative perspective in understanding the synergy of institutions behind social networks. Non-State Actors In Global Governance Thousands of other actors are part of the international system, and together with the 193 sovereign states, they form part of the structure of global governance. While non-state actors (NSAs) work within the state-centric framework, they are not sovereign and do not have the same kind of resources and power like sovereign states. The most visible among non-state actors are the nongovernmental organizations (NGOs). NGOs are voluntary organizations formed by individuals to achieve a common purpose, and organized around specific or broad issue areas such as human rights, peace or the environment. Some NGOs provide humanitarian aid or development assistance or both, while some others are information-gathering or information-disseminating groups. Small local NGOs are usually active in the grassroots level, and some others operate nationally and internationally. While they do not have a mandate from the government nor want to share government powers, they are subject to the laws and rules of the nation-state in which they operate. Internationally oriented NGOs are linked through federations and networking and usually maintain a secretariat in different member countries to cater to its members. Wong (2012) stressed that grassroots human rights organizations for example with strong central leadership but decentralized implementation mechanisms are most effective in terms of output. NGOs seldom work alone in pursuing an advocacy. Transnational networks and linkages are formed with different organizations to enhance power, information-sharing and extensive reach particularly in the grassroots level. Human Trafficking Human trafficking is a concern that has persisted into becoming a global phenomenon. Occurring in almost every country in the world, this global illegal market has succeeded in its trade of individuals for forced labor and exploitation. The development of the issue dating back to the medieval age, has multiplied into different forms of trafficking. At present, institutions working to eradicate the wide-scale problem has added the terms “trafficking in persons” and “modern-day slavery” in defining the heinous and immoral crime against humanity. Based the Philippine Law Republic Act No. 9208, known as Anti-Trafficking in Persons Act of 2003” Sec.3, Trafficking in Persons refers to: “the process of recruiting, transporting, transfer or harboring, or receipt of persons with or without the victim's consent or knowledge, within or across national borders by means of threat or use of force, or other forms of coercion, abduction, fraud, DRAFT. DO NOT CITE WITHOUT PERMISSION FROM THE AUTHORS deception, abuse of power or of position, taking advantage of the person’s vulnerability , or, the giving or receiving of payments or benefits to achieve the consent of a person having control over another person for the purpose of exploitation which includes at a minimum, the exploitation or the prostitution of others or other forms of sexual exploitation, forced labor or services, slavery, servitude or the removal or sale of organs.” This definition has been further broadened by R.A. No. 10364, also known as the “Expanded Anti-Trafficking in Persons Act of 2012″, by establishing mechanisms for trafficked persons. Together, these anti-human trafficking acts also serve as the underlying basis for Philippine civil society organizations’ proceedings to counter modern-day slavery, specifically the organizations included in the study. Thanks to the trend of globalization, human trafficking has evolved into a transnational crime. Establishing itself as one of the fastest spreading crimes in the entire world, it is said that human trafficking ranks second or third in world crimes. A 2016 report made by The Global Slavery Index estimates that around 45.8 million people are victims to modern slavery globally generating billions of dollars each year. According to the 2016 TIP Report of US, the forms of trafficking range from sexual exploitation, child labor and sex trafficking, forced labor, bonded labor, domestic servitude, trafficking for organ removal, forced marriage, and child soldiering. At present, the issue is fueled by the rise of technology. Almost everyone in the entire world has access to technologically operated products and services. Definitely, access to such form of hightech devices and networks – mobile phones, computers, internet, social media, etc. – played a huge part in boosting the ever-growing criminal business. With the internet available right at the palm of our hands, communication has never been easier and faster. An individual today can easily and instantly communicate with another individual even if one is at the other side of the globe. The inevitable question now is how do you eradicate the growing problem of human trafficking while persecuting the criminals linked to the internationally operated crime? Technology and globalization are but some of the challenges which bolster the difficulty of addressing the issue. Taking these into consideration, the study speculates on the roles taken by institutions, as well as the factors which affect their relationship, within interorganizational networks against human trafficking – alongside the intent of identifying the significance of Faith-based Organizations (FBOs) play in such collaborations. DRAFT. DO NOT CITE WITHOUT PERMISSION FROM THE AUTHORS THEORETICAL LENS: TRANSNATIONAL ADVOCACY NETWORK, SUBSIDIARITY AND RELIGIOUS NON-GOVERNMENTAL ORGANIZATIONS (RNGOs) As the theoretical base, the study applies the Theories of Organizational Interactions specifically applied on transnational advocacies, Social Network Analysis and the Principle of Subsidiarity. To understand international cooperation and global governance interstate relations, are not the only interactions that are important. The existence of middle-level theories in international relations gives relevant understandings in studying interactions that exists among global governance actors within specific organizations. The increasing number of actors in global governance has made interorganizational relations an important field of study. The inclination of organizations to be interdependent with one another develops from their shared need for resources such as money, personnel with specialized skills and recipients, overlapping missions and advocacies or the aspiration to increase their output for a lesser need of resources. Thus, there is an increasing number of studies that focus on how and why organizations working in the same environment or on the same type of advocacies or problems clash or cooperate. To understand more of why organizations, interact is to identify that they may interact not just with one another but with a broader network of organizations and institutions. The end of the twentieth century ushered in a complex interaction of states and non-states actors which became progressively noticeable in world politics. Examples of these non-state actors are economic actors, multi-national corporations (MNCs), scientists and experts. Non-state actors such as the network of activists are discernible by the centrality of their principle, values and advocacy that motivates their formation and continued existence. These networks are called transnational advocacy networks. Advocacy networks are important in different scales: globally, transnationally, regionally and domestically. Networks “share the centrality of values or principled ideas, the belief that individuals can make a difference, the creative use of information and the employment of non-governmental actors of sophisticated political strategies in targeting their campaigns.” They are “bound together by shared values, a common discourse and dense exchanges of information and services.” (Keck and Sikkink 1998:2, Karns, Mingst and Stiles, 2015:69). These advocacy networks build new links among civil society actors, states and international or national organizations as they increase opportunities for dialogue and exchange of ideas relevant to their advocacies. Transnational advocacy networks have become increasingly important in international relations and governance. Defined as a “network that includes those actors DRAFT. DO NOT CITE WITHOUT PERMISSION FROM THE AUTHORS working together internationally on an issue, who are bound together by shared values, a common discourse and dense exchanges of information and services”, Kenk and Sikkink (1999:89-91) expounds that these networks are characterized by voluntary, reciprocal and horizontal patterns of communication and exchange, and are called advocacy networks because advocates plead the causes of others or defend a cause or proposition; and serve as stand-ins for persons and ideas. Religious NGOs who have representations at the United Nations and have extensive network in different countries in the world have been identified as transnational advocacy groups. According to Berger (2003:1) ‘religious NGOs are formal organizations whose identity and mission are selfconsciously derived from the teachings of one or more religious or spiritual traditions and which operates on a non-profit, independent, voluntary basis to promote and realize collectively articulated ideas about the public good at the national or international level’ In addition, Berger (2003) claims that RNGOs are ‘characterized by missions rooted in religious and spiritual beliefs which rely on a variety of processes by means of which to reach their goals. Processes such as network building, advocacy, monitoring and information provision are common to most NGOs while others including spiritual guidance, prayer and modelling are a unique feature of RNGO operations. For Petersen (2010:5) religious NGOs describe and understand themselves as religious, referring in their name, activities, mission statements or elsewhere to religious traditions, values and ideas. The Charter of the United Nations provides a provision for cooperation between RNGOs and the representatives of civil society groups. RNGOs with consultative status at the ECOSOC are characterized as religious and are engaged in activities related to international development and humanitarian aid. RNGOs who adhere to the doctrine of the Catholic faith, like other RNGOs also aims to influence UN agencies with their initiatives and report their work to their work to their constituents at the regional, national and local levels. Community linkages are important for these advocacy groups as these provide credibility for their advocacy and actions. Berger (2003) notes that, despite a marked trend among international actors to consider the views of spiritual and religious actors, RNGOs have been largely ignored, citing several factors such as lack of agreement what constitutes an RNGO legally and sociologically; the reluctance on the part of the RNGO to refer to themselves in religious terms; the lack of basic documentary data about RNGOs and a long-standing trend in the social and political science literature to overlook the role of religious actors in the public sphere. Another theoretical lens used in this study is the Principle of Subsidiarity in the context of Catholic social theory. The Pontifical Council for Justice and Peace of the Catholic Church describes DRAFT. DO NOT CITE WITHOUT PERMISSION FROM THE AUTHORS subsidiarity in the context of Catholic social theory. Subsidiarity is premised upon empowering individuals to resolve issues that affect them without interference from the larger, and often more centralized, social, private, religious and governmental bodies (Evans 2013: 54). Quoting Sirico (1997: 549, 551-552), Evans expounds that the individual citizen’s autonomy is respected and there is a hierarchy consisting of the individual citizen, the family, the local community and the State in which centralized power is limited in favor of matters being resolved at the lowest possible level, or in other words ‘closest to the problem at hand’. Finally, the Theory of Social Network Analysis (SNA) offers an analytical point of view wherein the researchers would be able to examine how the anti-human trafficking network structure of religious, civil, and government organizations at a more critical and comprehensive level. Its diagram oriented approach offers a thorough theoretical reflection on the relationship between these institutions and society. Social Network analysis conceptualizes collaboration in terms of reciprocal role expectations as well as value orientations, social norms, and obligations. These attributes have made the theory more comprehensive and flexible enough to accommodate both asymmetric and symmetric relations as its natural elements (Borgatti & Halgin, 2011). The theory argues that a social network simply denotes the expression of a social relationship, either ascribed or achieved, among units or notes which could vary in size and in number – ranging from individual persons, interest groups, large-scale organizations, or state institutions – each playing a dual role of acting both as a unit or node of a social network as well as a social actor (Borgatti & Halgin, 2011). Although the units of a network can drastically differ from one another, a common feature will remain to exist – that is, whatever unit is to be studied, a specific dyadic relationship will or will not exist between any given pair. SNA is rooted in the fact that the social universe does not consist of an aggregate of mutually independent social actors (Hafner-Burton, Kahler, & Montgomery, 2009). On the contrary, they exist in a system of interlinkages and interdependence, creating and structuring ties among themselves. The methodology of SNA has contributed to the formulation of precise quantitative measures of several qualitative concepts that have long been in use in the study of society but have remained vague often due to the degree of separation between concept and measures. SNA serves a powerful tool for the identification of changes in a pattern of group structure (Hafner-Burton, Kahler, & Montgomery, 2009). It has its own parameters and methodological tools. The theory intends to show how graph-theoretic and statistical techniques can be used to study some important DRAFT. DO NOT CITE WITHOUT PERMISSION FROM THE AUTHORS parameters of global social networks and illustrate their use in social science studies with some examples real-life survey data. The theory proves to be significant to the study because its emphasis on the role of structural influence and collaboration, whilst offering a perspective considering the fact that religious or faith-based organizations also contribute in influencing the behavior and very nature of policy making and implementation, substantiate its application to this research. This linkage of structural and individual elements in institutional collaboration theories represents the theories’ major strength. CONCEPTUAL FRAMEWORK DOMINICANS FOR JUSTICE AND PEACE DELEGATION TO THE UNITED NATIONS COMMISSION ON JUSTICE PEACE AND CARE OF CREATION OF THE DOMINICAN PROVINCE OF THE PHILIPPINES Figure 1. A Typology of the RNGO’s processes of activities Adapted from: Religion, NGOs and the UN OHCHR., Trigeaud, S.H., 2012 DRAFT. DO NOT CITE WITHOUT PERMISSION FROM THE AUTHORS The conceptual framework of the study was derived from the typology of the RNGOs processes of activities in Geneva, an output of the research on Religion, NGOs and the UN OHCHR (Trigeaud, 2012). The framework showed that RNGOs like the Dominicans for Justice and Peace was granted consultative status by the United Nations. The Charter of the United Nations provides for cooperation between the United Nations and civil society on matters pertaining to international economic and social development. Article 71 of the United Nations Charter gives the Economic and Social Council (ECOSOC) authority to “make suitable arrangements for consultation with nongovernmental organizations which are concerned with matters within its competence.” Organizations given consultative status in the ECOSOC are allowed to participate in meetings and conferences in the United Nations as well as to present and publish their oral and written statements on topics, in this case, human rights. Religious NGOs, like the Dominicans in the United Nations have two means to participate in the affairs of the United Nations -Office of the High Commissioner on Human Rights (UN-OHCHR) in Geneva. Formally or legal processes includes attendance to the Human Rights Council, submitting written and oral statements, organizing or cosponsoring “side-events”, participate in the Universal Periodic Review and in Special Procedures and working towards treaty-based bodies. Informally or adaptive processes includes networking advocacy, lobbying, briefing and other religious related activities. As seen in the conceptual framework, the legal and adaptive processes are done simultaneously by the RNGOs based in Geneva. But to concretize the advocacy beyond the international level the Dominican Order has established the Dominicans for Justice and Peace and Care for the Creation (DJPCC) at the local level. DRAFT. DO NOT CITE WITHOUT PERMISSION FROM THE AUTHORS Figure 2. The Orbital Diagram of Inter-organizational Cross-Sector Collaboration and Networking DRAFT. DO NOT CITE WITHOUT PERMISSION FROM THE AUTHORS Another conceptual framework of the study is inspired by Neil Bohr’s Atomic Model. Generally, Bohr’s model illustrates the atom as a positively charged particle with a nucleus surrounded by orbiting electrons. There are three identified types of electrons which orbit the nucleus – the core electrons, the valence electrons, and the free electrons. These electrons are classified based on their proximity from the nucleus – with the core electrons being the closest to the nucleus followed by the valence electrons. The free electrons, as its name suggests, is free to roam the inside of the atom without clinging itself onto a specific orbit. Motivated by Bohr’s atomic model and the orbital theory of electron configuration, the conceptual framework of this study resembles the macroscopic structure of an atomic particle. Our conceptual diagram’s nucleus is represented by the advocacy of anti-human trafficking, while the electrons orbiting it are composed of the– three sectors of religious NGOs, civil NGOs, and the government sector – along with their corresponding agencies and bureaucracies – PIMAHT for the religious sector; VF, BOF, and IJM for the civil sector; and IACAT for the government sector. The advocacy of human trafficking serves as the nucleus which grounds the collaboration efforts of the network. Similar to how a nucleus behaves, the advocacy of anti-human trafficking too stays planted at the center of the diagram as it is being attended by the interactions and movements circumscribing it. METHODS This study utilises a qualitative methodological approach and focuses on the Dominicans for Justice and Peace at the United Nations and the Commission on Justice, Peace and Care of the Creation of the Dominican Province of the Philippines as a case study. It initially assessed the recent activities of the Dominicans for Justice and Peace at the United Nations and the Commission on Justice, Peace and Care of the Creation of the Dominican Province of the Philippines. Analysis will rely mainly on both primary and secondary source documents. As this is a work in progress, interviews and conversations with the representatives of the Dominicans for Justice and Peace will be further done as the study advances. Foreign documentary sources have been provided through email by the representatives of the Dominicans for Justice and Peace (Order of Preachers) in Switzerland and local documentary sources were provided by the representatives of the Dominicans Justice and Peace and Care for the Creation (DJPCC) in the University of Santo Tomas. Interviews will likewise be conducted among the significant officials and members of the DJPCC in the Philippines. DRAFT. DO NOT CITE WITHOUT PERMISSION FROM THE AUTHORS To further analyze the governance functions of the RNGOs, this study will use the following criteria (Karns, Mingst and Stiles 2015): Criteria for Analysis of NGO Governance Functions 1.Gather and publicize information 2. Frame ideas for public consumption 3. Create and mobilize networks 4. Enhance public participation 5. Promote new norms 6.Monitor human rights and environmental norms 7.Participate in global conferences - raise issues - submit position papers - lobby for viewpoint 8.Perform functions of governance in the absence of state authority The research has used the case study approach under the qualitative research. A qualitative approach allowed data gathering through a naturalistic method of inquiry and focused on capturing insights initially through semi-structured interviews and participant observation. An analysis was thereafter followed by the collection of information. The researchers chose the case study approach as the most appropriate type of qualitative research because it enabled an extensive and contextual assessment of the collaborative efforts between faithbased organization’s consist of the networks under AMRSP, CBCP, NCCP, PCEC, the government agencies’ particularly IACAT-DOJ and DSWD, and the anti-human trafficking NGOs made up of the Visayan Forum, IJM, and Blas Ople Center in combating modern-day slavery. Consequently, the researchers determined this approach most appropriate because it allowed the study to produce both a descriptive and a correlational interpretation of the data. For the descriptive interpretation of data, the researchers were able to determine how the three categories of institutions and their overall approach in propagating their anti-human trafficking advocacies, affected the victim-survivors into improving their physical, mental, social, and economic standing in the society. While for the correlational aspect, the method enabled the researchers to establish the relationship and participation between the religious, civil society, and government. Both types of data were gathered through of interview methods. DRAFT. DO NOT CITE WITHOUT PERMISSION FROM THE AUTHORS Respondents and Locale Since the study were solely focus on the holistic partnership between faith-based organizations, government agencies, and civil society organizations to eradicate human trafficking, the study did not include a specific research locale. The researchers decided not to place a research locale for it would put limitations on the overall performance of the agencies. Instead, the researchers were keen to focus on their plan of actions, accomplishments, and developments in the Philippine context. The participants of the study were the key persons for each institution. Participants of The Study • Dominicans for Justice and Peace (JPICC) – Sr. Cecilia Espenilla, O.P • JPCC-DPP Promoter – Rev. Fr. Victor Calvo, O.P. • DSWD-NCR – Ms. Mary Grace Blando • Visayan Forum Foundation, Inc (VF) – Ms. Sherryl M. Loseño • Philippine Interfaith Movement Against Human Trafficking (PIMAHT) – Ms. Isay Brown • Talitha Kum Philippines – Sr. Mary Adel Abamo • National Council of Churches in the Philippines (NCCP) – Rev. Marie Sol Villalon • Catholic Bishops Conference of the Philippines (CBCP) – Ms. Ediza Pumarada • Diocesan Coalition Against Human Trafficking (DCAHT) – Mr. Edmund Ruga Data Gathering Techniques Data sources for this study included the key persons coming from faith-based organization’s consist of the networks under AMRSP, CBCP, NCCP, PCEC, the government agencies’ particularly IACAT-DOJ and DSWD, and the anti-human trafficking NGOs made up of the Visayan Forum, IJM, and Blas Ople Center as well as the victim-survivors of human trafficking. A specific and flexible set of questions were given to the interviewees. This gives the researchers the opportunity to ask follow-up and impromptu questions - enabling the researchers to expand data gathering and to widen the discussion of the topic substantially. This opened the possibility to garner raw and spontaneous data which can increase the depth and relevance of the results. The semi-structured interview was chosen because it allows a looser and more accurate data gathering procedure. The study was not able to conduct separate interviews for the beneficiaries of the anti-human trafficking efforts that were to be included to enable the researchers to correlate the responses of the DRAFT. DO NOT CITE WITHOUT PERMISSION FROM THE AUTHORS participants. In turn, their narratives were supposed to serve as additional basis for the study’s conclusion and possible recommendations. The respondents’ answer to the interviews were analyzed as data. These findings were paired with documents or artifacts gathered from reliable and published academic sources – such as journals, articles, public documents, and the like. Data gathering were handled and done personally to enable the researchers to conduct a semi-structured interview at the same time from the respondents of the locale. To ensure an unbiased research, the investigators conducted the interviews from the key persons of the institutions themselves. INITIAL FINDINGS The results of the study were based on the following data sources: journals, articles, public documents, reports, and a semi-structured interview. As the participants of the study were comprised of key persons coming from the three sectoral bodies – FBOs (Faith-based Organizations), civil society organizations, and the government bodies, the initial research findings are grounded on the data and information presented by the following key institutions that the researchers had interviewed; namely, -PIMAHT (Philippine Interfaith Movement Against Human Trafficking), Talitha Kum Philippines, JPCC (Dominicans for Justice and Peace), Visayan Forum, DSWD (Department of Social Welfare and Development), and NCCP (National Council of Churches in the Philippines). In addition, annual reports, conviction reports, prosecution statistics, and other documents from the IACAT (Inter-Agency Against Human Trafficking) and IJM (International Justice Mission) will be analyzed as well. Since the research is an ongoing study, remaining key institutions, namely: IJM (International Justice Mission), Blas F. Policy Center and Training Institute, PCEC (Philippine Council of Evangelical Churches), and IACAT (Inter-Agency Council Against Human Trafficking) and representatives from the JPCC (Dominicans for Justice and Peace)will still be interviewed to further the study’s results and discussion. As for the data on the Dominicans for Justice and Peace at the United Nations and the Commission on Justice, Peace and Care of the Creation of the Dominican Province of the Philippines, the study relied mainly on both primary and secondary source documents. As this is a work in progress, interviews and conversations with the representatives of the Dominicans for Justice and Peace will be further done as the study advances. Foreign documentary sources have been provided through email by the representatives of the Dominicans for Justice and Peace (Order DRAFT. DO NOT CITE WITHOUT PERMISSION FROM THE AUTHORS of Preachers) in Switzerland and local documentary sources were provided by the representatives of the Dominicans Justice and Peace and Care for the Creation (DJPCC) in the University of Santo Tomas. 1. The Dominicans for Justice and Peace (Order of Preachers) as a delegate to the United Nations. The permanent delegation of the Order of Preachers to the United Nations, recognized under the title « Dominicans for Justice and Peace (Order of Preachers) » is a service of the General Curia of the Order. The delegation was created in 1988 and aims to be a witness to the Gospel in issues of social justice and fight against violations of human rights. Following the footsteps of Francisco de Vitoria OP, the father of international law, the permanent delegation of the Order has the function of relaying the preaching of the Dominican family to the Nations. The duty of the Dominican family remains to preach the truth (Veritas) which will help to create justice and peace and also to protect the human rights of all people especially the vulnerable. The delegation offers the following assistance: • A platform at the international level that serves as an extension of their local work for justice and allows them to speak truth on situations of human rights violations. • We represent their local concerns to the UN and its agencies, diplomatic missions, and other international NGOs, and make oral and written statements at the UN Commission on Human Rights. • We advocate for reforms, and we make recommendations for improving human rights situations in countries. • We provide research on international treaties, data and thematic issues that can assist the work of our brothers and sisters at the local level. • We host Dominican delegations in Geneva to enable them to network effectively with government missions and non-governmental organizations. • We launch and respond to urgent appeals about local violations of human rights. At present, it has 73 Statements addressed to the United Nations (see Annex A) DRAFT. DO NOT CITE WITHOUT PERMISSION FROM THE AUTHORS 2. The Commission of Justice, Peace and Care of Creation in the Dominican Family of the Philippines The General Chapter of the Dominican Order held at Quezon City in 1977 numbered social justice among the priority of its tasks. In 1986, the Prior Provincial with the Dominican Religious Superiors established the Justice and Peace Coordinating Office to harmonize Justice and Peace endeavours in the Dominican Family. In 1995, the Prior Provincial and Co-Chairperson of the Dominican Major Superiors on the Philippines established the Dominican Family Justice and Peace Commission and identified the four essential components of the Justice and Peace ministry in the Dominican family namely: (1) Livelihood Program; (2)De Las Casas Conference; (3)Advocacy Campaigns and (4) Publication. The Commission of Justice, Peace and Care of Creation in the Dominican Family of the Philippines is comprised of the following: (1) Regional Promoter of Justice and Peace in Asia and Pacific; (2) Provincial Promoter for Justice and Peace and Care for Creation; (3) Local Promoters of Justice and Peace and Care for Creation and (4) Heads of Community Development and Outreach Programs of the Dominican Province of the Philippines Schools. The Strategic Plan for- enumerates the regional priorities for Justice and Peace Promoters in Asia Pacific as follows: (1) Economic developments; (2) Respect for Human Dignity and (3) Environmental Developments. At present, the Commission is centered on strengthening its advocacy against human rights violations specifically on extra-judicial killings brought about by the intensive war against drugs of the Pres. Duterte and the abuse and exploitation of the lumads and their ancestral lands. 3. To further analyze the governance functions of the RNGOs, this study will use the Criteria for Analysis of NGO Governance Functions (Karnst, Mingst, and Stiles, 2015). The chosen agencies were analyzed on its capacity and the role that it plays as an effective proponent and key institution including its government functions. DRAFT. DO NOT CITE WITHOUT PERMISSION FROM THE AUTHORS Criteria for Analysis of NGO Governance Functions 1.Gather and publicize information 2. Frame ideas for public consumption 3. Create and mobilize networks 4. Enhance public participation 5. Promote new norms 6.Monitor human rights and environmental norms 7.Participate in global conferences - raise issues - submit position papers - lobby for viewpoint 8.Perform functions of governance in the absence of state authority Dominicans for Justice and Peace        X DRAFT. DO NOT CITE WITHOUT PERMISSION FROM THE AUTHORS Objectives, mandates, and programs implemented by the FBOs, civil NGOs, and government bodies: In general, the responses to interview questions identity that FBOS, civil NGOs, and the government bodies objective follows the Expanded Anti-Trafficking in Persons Act of 2012, that is “…to eliminate trafficking in persons especially women and children, establishing the necessary institutional mechanisms for the protection and support of trafficked persons, providing penalties for its violations and for other purposes.” Nonetheless, the cross-sectoral collaboration adopts the international trafficking in persons protocol or the 4Ps: Prevention, Prosecution, Protection, and Partnership. The Inter-Agency Council Against Human Trafficking’s mandate to establish and implement preventive and protective measures to suppress TIP, and prosecution of traffickers is pursuant to its strategic action plans and programs to assist trafficked persons, and strengthen inter-agency collaboration through (I) Advocacy and Prevention (e.g., Policy and Program, Capacity-building Activities, Implementation of IACAT 1343 Actionline), (II) Protection, Recovery, Rehabilitation and Reintegration (e.g., Recovery and Reintegration Program for Trafficked Persons, Residential Care Facilities, Victim Witness Coordinator’s (VWC) Program), (III) Prosecution and Law Enforcement (e.g., Anti-Trafficking in Persons Operations, DOLE Sagip Batang Manggagawa), (IV) Partnership and Networking, from Local (e.g, Anti-Trafficking Task Force Summit, World Vision Philippines and IJM) to International (e.g., Child CPC Partnership between the Government of the United States of America and the Government of the Republic of the Philippines, Implementation of the Australia-Asia Program to Combat Trafficking in Persons). Furthermore, the mandates of the Faith-based Organizations, mainly the three major religious churches; PCEC, CBCP, and NCCP work together in “championing the eradication of human trafficking in the Philippines to realize fullness of life” and to see “the Filipino communities of faith working with all to end human trafficking”. Through PIMAHT, the alliance of the respective communions of churches covenant together to: (a) support the churches as a place for victims of human trafficking, providing them a place for sanctuary, legal support, and medical and psychological support, (b) take an active role as educators to local congregations and communities on the different forms and realities of human trafficking, (c) provide forums and venues for the victim-survivors where they may be heard, (d) engage in lobbying through international and national networks to ensure all forms of human trafficking be addressed by the governments and their legal judicial bodies, (e) create a referral network for victims of human trafficking in order to deliver the appropriate services needed, (f) strengthen the response of each religious council through a sharing of experience, and knowledge in DRAFT. DO NOT CITE WITHOUT PERMISSION FROM THE AUTHORS responding to human trafficking, (g) continued support of PIMAHT, underlining the importance of the ecumenical initiative of the three organizations by establishing mutually agreed mechanisms for resource sharing and to (h) abide the Governing Rules and Bylaws. Above all, the covenant of partnership agrees on the addition of another P; Prayer, with the strong belief that an integrated prayer should be included as part of the Church’s spirituality and its strong effect to combat human trafficking. In accordance with its mandates, the interfaith organization’s thrust is on its programs – i.e., Public Awareness Building and Campaigns (e.g., Ten-Day Social Media Campaign World Day Against Trafficking) Church Mobilization and Partnerships, (e.g., Freedom Forum 2, Asian Conference on Women Empowerment Against Modern Day Slavery), Direct Services (i.e., Veloso Reunion in Yogyakarta, Indonesia), Collaborations and New Relationships (Migrante International, IJM). The civil NGOs moreover adheres to its own in-group directives with the Visayan Forum catering to cases of women and children; the International Justice Mission for minors; and Blas F. Ople Policy Center and Training Institute for addressing the concerns of migrants and OFWs. The Visayan Forum under the COO (Chief Operating Officer) follows a wholistic approach to solve human trafficking through its four pillars: Protective Care Unit, Ventures for Freedom, Policy and Advocacy, and I-Fight Movement. Ventures for Freedom is a community-based program and as the prevention program of the organization, Policy and Advocacy pillar taking on the organization’s policy side, and I-Fight Movement representing the youth movement of the organization. The International Justice Mission’s programs centers on its Survivor Centers (i.e., Transitional Housing, and Reintegration Support Network) and Child Protection Compact with the Bilateral Agreement of Philippines and US Governments covering Online Sexual Exploitation of Children (OSEC) and Child Labor Trafficking (CLT). Factors that affect the relationship of FBOs, civil NGOs, and government bodies in collaborating and networking and the challenges encountered by the network: Although the Philippines has intensified its efforts to fight against trafficking-in-persons, several deficiencies still affect the full implementation of the FBOs, civil society organizations, and the government bodies. Based on the 2017 IACAT TIP Report and the Visayan Forum’s 2017 Narrative Reports, the factors and challenges that account for the network’s shortcomings are as follows: (a) Lack of manpower or personnel to support the project implementation of anti-trafficking programs and interventions. This remains to be a major challenge among many government agencies as well as civil society organizations. The delivery of services cannot be met appropriately DRAFT. DO NOT CITE WITHOUT PERMISSION FROM THE AUTHORS due to being understaffed and absence of physical help, there is a need for an increase in the number of law enforcement officers, social workers, investigators, prosecutors to extend the work and capacity to do multi-tasks, to manage, and assist potential and victim-survivors. (b) Lack of organizational structure and plantilla position for IACAT Secretariat personnel. The continuity, effectiveness, and efficiency of work of the IACAT secretariat has been affected by its ad hoc structure. Manned and managed on a part time-detail-designation, the DOJ organic personnel is supported by 130 non-organic personnel hired on a 6-month contract. (c) Limited resources due to lack of budget limit the performance and ability of key institutions in combatting human trafficking. Several LGUs are still in need of guidance on the development and implementation in countering human trafficking. Since anti-trafficking is not a priority, budgetary support poses problem in the overall performance of the government’s antitrafficking body. Hence, the discontinuance of most of the regular activities. Moreover, the lack of resources hindered surveillance, rescue missions, and capacity building activities as well as shortage of water supply inside the port facilities and safe houses limited the capacity of the safe houses to accommodate victims. (d) Lack of good education programs for out-of-school youth. Among the vulnerable sectors in the TIP landscape are the out-of-school youths. These minors are exploited and are commonly made as child laborers, prostitutes, drug mules, or child warriors. Over the years, the government has set out on quality education programs through substantial increases in investment in the education sector, and increased access to basic education. (e) Vulnerability of victims to re-victimization and re-traumatization attributable to weak and defective referral, prosecution, monitoring, and re-integration. Despite the substantial assistance of the government and its partner organizations, nevertheless, reports of re-victimization of rescued victims still exist. A more compact referral and preferential treatment of victim-survivors must be established in terms of their access to education, livelihood, and employment. Assessment of available opportunities in the communities as well as financial assistance to the victim’s family, must also be provided to ensure proper reintegration of survivors. Prosecution process must uphold a non-invasive evidence gathering by utilizing a sociable environment for the victims. DRAFT. DO NOT CITE WITHOUT PERMISSION FROM THE AUTHORS (f) Addressing Vulnerabilities of specific sectors- IPs, PWDs, LGBTI. The risks of individuals coming in from specific sectors are not to be overlooked since it is understood that human exploitation is not determined by age nor sex. Everyone can be vulnerable and be at high risk to become human trafficking victims. The government has yet to conduct research and solutions on cases of vulnerability of specific sectors of the society. (g) Reorientation of Task Force members on the government’s new priority – war on drugs. A decrease in the number of rescued and referred victims of the safe houses can be attributable to the new priorities set by the new administration. This has not only affected the task force’s nationwide performance but has also influenced the decline of commitment of some members of the task force. Hence, calling for a strengthened proactive detection efforts by the law enforcers. Political dynamics that exist in the cross-sector collaboration and networking of FBOs, civil NGOs, and government bodies: The interaction of FBOs, civil NGOs, and government bodies initially, was an informal one. Overtime, as the cross-sector collaboration significantly grew, an agreement for an official partnership was needed. With the amendment of Republic Act 9208 to RA 10364, namely, the Expanded Anti-Trafficking in Persons Act of 2012, the interaction progressed into a formal one. The cross-sector collaboration of the three sectors is permeated by the sociopolitical dynamics present within its interorganizational framework. Likewise, the pattern of interrelationship between FBOs, civil NGOs, and government bodies define the political system existing within it. The political system is grounded on special but nonlimiting roles played by the three sectors in relation to the 4 key components or result areas in approaching human trafficking - the government bodies centre lies more on the prosecution area, civil NGOs directing increased efforts on the protection side, and the FBOs concentrating more on prevention and partnership, with the addition of prayer. When the different sectors come together to form a cross-sectoral collaboration, a deliberative process of identifying commonalities that is essential to overcome subjective biases and perspectives of the sectors and determine an objective applicable to the different sectors. The general objective, that is, to “eliminate trafficking in persons, establishing the necessary institutional mechanisms for the protection and support of trafficked persons, providing penalties for its violations and for other purposes…” is essential in ensuring that all the specific sector’s principles are upheld without the creation of contradictions whilst retaining their own social and political will. DRAFT. DO NOT CITE WITHOUT PERMISSION FROM THE AUTHORS The Church’s Approach to Addressing Human Trafficking In addition to the local network and partnership of the government, the religious sector also has its own collaboration and tight partnership within its sector. Formed in 2013, the Philippine Interfaith Movement Against Human Trafficking (PIMAHT) is a Covenant for action against human trafficking between the Philippine Evangelical Churches (PCEC), the Catholic Bishops Conference of the Philippines (CBCP), and the National Council of Churches in the Philippines (NCCP). Together, the three major religious churches work together to raise awareness within its churches and the society at large with regard to the growing problem of human trafficking. This religious partnership was furthered in 2016 with the creation of the Catholic Church Network against Human Trafficking (CCNAHT). PIMAHT together with the the AMRSP, CBCP, IACAT, and the Visayan Forum formed the religious coalition in a commitment against human trafficking. These partnerships observe the international approach to anti-trafficking, 4Ps, namely, Prevention, Protection, Prosecution, and Partnership. 4 key areas are followed, with the Church advancing more on the 3Ps, Prevention, Protection, and Partnership. Moreover, the role of the Church is to protect the dignity of all people. Acting as protagonists in the cause of justice, empowered and equipped to effectively and sustainably seek justice for victims of violent abuse, with the aim of transforming the whole communities as a safe haven for the poor and oppressed. To uphold these roles, the Church upholds the 5 E’s: Exposed, Educated, Equipped, Engaged, and Established. Exposure to the issues of Justice is critical to understanding God’s will and the bigger role that it can play in the community. A Church that does not expose itself outside of its walls is unaware of the perils of its community. The limited knowledge resulting from obliviousness create a gap in the Church’s response to human trafficking. Exposure of the Church to the issues of injustice is still insufficient to fulfill its role therefore it is essential for them to be Educated. The Church cannot do its work without overcoming the cultural and theological biases and hesitations in order to become involved. For this reason, the leaders of the Church must foster and contribute to higher learning to address the issue of human trafficking. The Church after educating and doing away from its cultural and theological biases, must therefore be thoroughly trained and be engaged in the community. They must be equipped with skill set and expertness concerning Justice Issues in their respective community. After being equipped with the trainings provided by its partner organizations, the Church is now ready to seek and execute its operation on possible avenues to advocate and assist trafficking victims through involvement with the other faith-based organizations, government, and civil society organizations in combatting human trafficking. DRAFT. DO NOT CITE WITHOUT PERMISSION FROM THE AUTHORS To complete the Church’s response, the Church must not only partner and associate with antitrafficking institutions but must also become advocates, working for peace and justice, motivated by its collective desire and intentions to take initiative actions to fight human trafficking. Figure 5: The 5 E's of the Church's Response Conclusion The results of the study, both yielded and those yet to be, is generally aimed to aid in explaining how certain faith-based organizations utilize themselves as effective and essential actors in propagating their advocacy towards a society free from slavery whilst bringing attention to the other key agencies' prominent roles in their unwavering commitment in the protection and safety of victim-survivors, and work to eradicate human trafficking. The study’s findings give insight on the strengths as well as the strains and challenges encountered by the religious' networks in order to develop a more intact organizational structure that either exists or are starting to emerge. The study as a whole could provide additional information to understanding the overall performance of faith-based organizations and shed light on the advantages and disadvantages of their strategies in combating human trafficking. DRAFT. DO NOT CITE WITHOUT PERMISSION FROM THE AUTHORS As the empirical data shows, the involvement of FBO partnerships has a direct, and rather evident, impact on the development and progression of the Philippine’s overall ranking according to the US TIP report statistics. Consequently, what the findings of this research suggests is that among the key result areas adhered to by the network against human trafficking, it is but factual to recognize that Partnerships is the more, if not the most, vital aspect of the network’s strategy. Contrary to the notion of reducing the FBO’s role in the network as the mere “middle man” who connects institutions from one another, the researchers urge the readers not to fall into this characteristic reification. Yes, the FBOs are indeed the middle men – but even more so, it is better to recognize the fact that they are the ones who “bridge the gap between men” – they bridge the gaps and intricacies of the network. Without these middle men, the network will not function as efficiently and as effectively as it is doing now. The study finds that it is no other than the FBOs who have, and has access to, the widest, most extensive, and most inclusive network among the three sectors evaluated in this study. In spite of best efforts to minimize the study’s limitations, there are several constrictions which the researchers would like to acknowledge. First and foremost, the extent of this study’s results only applies within the Philippine context and the researchers recognize this boundary in terms of contextualizing the study. Secondly, as per data collection, the researchers recognize the difficulty of contacting and engaging representatives from each of the agencies necessary, thus there is the possibility potential selection bias that could implicate the studies’ findings. However, the researchers have made sure to minimize the bias of the interviewees and the data they have provided. Thirdly, due to time constraints, the researchers would like to acknowledge the unintended possibility of overlooking some aspects of data gathering and analysis in order to comply with the completion of said research. The readers can be assured that the study’s results were analyzed objectively. The ideas presented in the study could be used as a reference data in conducting future research in faith-based organizations, government agencies, and non-governmental organizations analyzed and studied individually or collectively. It could be of importance to practitioners and advocates of antitrafficking in addition to the growing number of literature acting as a guide and basis for their networking and coordination efforts to address the alarming rise of human trafficking. The study would help in improving the evaluation of the participation and collaboration dynamics of the three key agencies whilst highlighting the role and importance of the selected FBOs – not only on a spiritual level but on one that generates tangible results. DRAFT. DO NOT CITE WITHOUT PERMISSION FROM THE AUTHORS Religious non-governmental organizations with their local and global structures as part of the emerging “global civil society” are important contributors in shaping the world order in the twentyfirst century. Issues on human rights violations provide a focal point for governments and civil society actors, NGOs, particularly religious non-governmental organizations to engage and collaborate towards human development and more humane global governance. The role and participation of religious non-governmental organizations within the United Nations processes aims to influence their definition of standards and implementation of policies. For one, the action of Catholic NGOs is not a one-way street aimed in the direction of UN agencies and initiatives, but it also has another critical dimension, that of reporting back to their constituencies. The link with communities on the ground provides credibility, insights and agenda for service. 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