EXPLORING THE MOTIVATION OF THE MASSES, WHO ABETS MENDICANCY
DESPITE THE IMPLEMENTATION OF THE MENDICANCY LAW 1978
In Partial Fulfilment of the Requirements
For the Degree of
BACHELOR OF SCIENCE IN SOCIAL WORK
by:
Dagohoy, Regine L.
Laygo, Jodie Naomi B.
Subida, Nikki Jarred D.
A Thesis Submitted to the Faculty of the
DEPARTMENT OF SOCIAL WORK
UNIVERSIDAD DE MANILA
659-A Cecilia Muñoz St, Ermita, Manila, 1000 Metro Manila
Copyright 2023
STATEMENT BY THE AUTHOR
This research paper has been submitted in partial fulfillment of requirements for a
degree at Universidad de Manila and is deposited in the University Library to be made
available to borrowers under the rules of the library.
Brief quotations from this research paper are allowable without special permission, provided
accurate acknowledgement of the source is indicated. Requests for permission to use
extended quotations or to reproduce the manuscript in whole or in part may be granted by
College of Arts and Science or the Dean, School of Graduate Studies when
the proposed purpose is in the interest of scholarship. In all other instances, however,
permission must be obtained from the author.
Signed By:
__________________
REGINE L. DAGOHOY
_____________________
JODIE NAOMI B. LAYGO
____________________
NIKKI JARED D. SUBIDA
APPROVAL BY THESIS ADVISOR
THIS THESIS HAS BEEN APPROVED ON THE DATE SHOWN BELOW:
__________________________________________ _______________________
Ms. Augusta N. Altobrar RSW, MSSW
Date
Committee Chair
Professor of Social Work
__________________________________________ _______________________
Dean, (College of Arts and Science)
Date
ACKNOWLEDGMENTS
The author wishes to thank Jane Doe
for her special assistance in the
preparation of this manuscript.
TABLE OF CONTENTS
LIST OF TABLES ............................................................................................................vii
LIST OF FIGURES..........................................................................................................viii
Chapter
1.
Chapter
2.
Chapter
3.
Page
The Problem and Its Setting
Introduction
Statement of the Problem .......................................................................
Background of the Study ....................................................................
The Global Setting
The Asian Setting
The Philippine Setting
Local Setting
Significance of the Study …………………………………………….
Scope and Limitations ………………………………………………...
Definitions of Terms...........................................................................…
Frameworks, Review of Related Literature and Studies
Theoretical Framework …………………………………………….
Conceptual ………………………………………………………….
Review of Related Literature ……………………………………….
(Foreign Literature)
(Local Literature)
Review of Related Studies …………………………………………
(Foreign Literature)
(Local Literature)
Justification of the Study ………………………………………….
Research Methodology
Research design and Method of Data Collection
Respondent of the Study
Sampling Techniques
Data Collection Instruments
Data Collection Procedure
Validation of Instruments
Reliability of Instruments
CHAPTER I
THE PROBLEM AND ITS SETTINGS
INTRODUCTION (Jodie Naomi B. Laygo)
Mendicancy
Poverty is a pervasive social issue that gives rise to various other obstacles faced by both
individuals and groups. Moreover, due to the scarcity of basic necessities, those affected by
poverty often find themselves with limited opportunities for survival. Consequently, they are
compelled to make the best of their most common dwelling place: the streets. Mendicancy is
a term that describes the state of living on the streets and engaging in the practice of begging
for alms, charities, and various forms of assistance. Individuals who are currently living in this
state are referred to as mendicants, often informally called “beggars”. (Merriam-Webster,
2023). Mendicancy has been an issue for ages, and the reality is that it exists not only locally
but also in other countries. The increase in the population of mendicants is a negative
phenomenon that affects society. Although some people turn to mendicancy as a means of
survival due to poverty, it is not widely encouraged. In the Philippines, there is no official
government count that dictates the number of Mendicants; however, with a population of 106
million individuals, it is estimated that around 4.5 million people are experiencing
homelessness, as per data from the Philippine Statistics Authority. This group encompasses
children and the elderly, with a significant portion residing in the streets and alleys of Manila.
The issue of homelessness in the Philippines can be attributed to a range of factors, such as
unemployment, inadequate income or job stability, instances of domestic abuse, and the
impact of natural disasters.
With the occurrence of these challenges, some Filipinos find it difficult to regain the life they
once had. Due to their limited resources, they are forced to make a living using whatever
means they have. Some of them use tin cans and other bottles to create instruments, allowing
them to sing inside jeepneys in the hope that passengers will give them a small amount of
coins. Others carry small rugs to swiftly clean passengers' shoes, and they also distribute little
envelopes, hoping that anyone can contribute a small amount of money. The government has
made several efforts to reduce the problem of mendicancy, including the enactment of the
Mendicancy Law of 1978.
Mendicancy Law of 1978
In the recent past, due to the pandemic that led to widespread unemployment. According
to the Philippine Statistics Authority (PSA), over 7.3 million Filipinos lost their jobs during the
COVID-19 pandemic. This represents a record-high unemployment rate of 17.7%. The job
losses were concentrated in the services sector, which includes tourism, retail, and food and
beverage. With this, many found themselves without any assistance. Some Filipinos had no
other option but to seek alms, donations, and charities, even on social media. Hence, some
resort to using children as a means to capture the hearts of potential donors, in the hope of
receiving financial support. At this point, mendicancy is not only observed outdoors but has
also found its way onto various social media platforms exploiting children. Other people whom
are kind enough and has extra resources has been donating to some whom are faced with
the same situation. However, with the prevalence of mendicants. The Mendicancy Law of 1978
was enacted during Marcos' regime with the aim of eradicating mendicancy and preventing
the exploitation of children. Although some groups condemn and criticize this law as ineffective
and insufficient in addressing the root causes of mendicancy, it remains in effect to this day.
According to Section 2 of Presidential Decree No. 1578, s. 1978, it was made to:
“Section 2. Purpose. This Decree shall be interpreted so as to, among others:
a. Prevent the commission of mendicancy;
b. Prevent the exploitation of infants and children through mendicancy and provide
habilitative services for those already exploited or in immediate danger of exploitation; and
c. Promote the rehabilitation of minors found begging and mendicants by providing
an integrated developmental package of preventive, habilitative interceptive, remedial, and/or
rehabilitative services.”
House Bill 8848 which was introduced by Hon. Jon Myra S. Tambunting and received on
January 22, 2021, was made to repeal the Mendicancy Law of 1978, as it was argued that
there are existing laws and policies capable of safeguarding the welfare of children.
Criminalizing mendicancy was seen as lacking empathy and disregarding the circumstances
of impoverished Filipinos. Despite these concerns, the law was not successfully repealed.
According to Section 5 of the Mendicancy Law of 1978, a mendicant may face conviction,
resulting in a fine of up to P500.00, imprisonment for a maximum of 2 years, or both, as
determined by the court. In the case of habitual mendicants, the punishment may involve a
fine not exceeding P1,000.00, imprisonment for a period not exceeding 4 years, or both, at
the court's discretion. Parents of infants or minors who are being exploited under Section 4 of
this Decree will be subject to legal proceedings in accordance with Articles 59 and 60 of
Presidential Decree No. 603, unless they are mendicants themselves. Additionally, individuals
who provide alms directly to mendicants, exploited infants, and minors on public roads,
sidewalks, parks, and bridges may face a fine not exceeding P20.00.
BACKGROUND OF THE STUDY
The Global Setting (Jodie Naomi B. Laygo)
Mendicancy is not a new issue to discuss. Policymakers have made several efforts to
reduce the number of mendicants roaming cities, but to no avail; every one of these policies
has been ineffective. In the United States, there was a common phrase known as the
'American Dream.' However, for those who actually experience living in America, it often falls
far short of what others call a 'dream.' This is far from the expected reality, despite the United
States being labelled as an urban-centric society with cities at the center of growth and
development. According to the National Coalition for the Homeless, there were an estimated
580,466 people experiencing homelessness on any given night in the United States in 2020.
Approximately 25% of them were considered 'chronically homeless,' meaning they had been
homeless for more than one year or had experienced at least four episodes of homelessness
in the past three years. A 2017 study by the National Coalition for the Homeless found that
about 25% of homeless people resort to begging for money. This suggests that the number of
mendicants in the United States in 2020 was likely around 145,116, making the percentage of
mendicants within the category of homeless people in the United States in 2020 approximately
24.99%. These numbers have remained high since 2019.
The United States has implemented several programs to address this issue, one of which
is the Supportive Housing for Persons with Disabilities Program (SSHD). This program offers
rental assistance and supportive services to people with disabilities who are homeless. In
addition to such programs, there are numerous local initiatives aimed at helping homeless
people and mendicants. Examples of these include providing shelters, establishing small soup
kitchens, conducting job training and livelihood programs, and offering treatment for people
with mental health issues. However, some homeless individuals have reported that these
programs suffer from inadequate funding, often resulting in a shortage of resources for
homeless people. Additionally, the available programs may have lengthy waitlists, making
them difficult to access. Many homeless individuals struggle to meet the eligibility
requirements for government programs, or they lack the necessary identification and
documentation. Government programs may provide temporary relief, but they often do not
address the underlying issues that lead to homelessness, such as poverty, lack of affordable
housing, and mental illness.
In Europe, the prevalence of mendicants varies from country to country, with France
and Italy having large and visible numbers of mendicants, while the UK and Germany have
fewer. Mendicants are often people who have fallen on hard times due to poverty,
unemployment, or social exclusion. Local governments have adopted different approaches to
dealing with mendicants, ranging from punitive measures to social services and support
programs. In France, there is no official count of the mendicant population. However,
according to Pierre F. (2022), it suggests that it roughly ranges from 30,000-50,000.
Mendicants in France come from a variety of backgrounds. Some are French citizens who
have fallen on hard times, while others are immigrants or refugees. Some mendicants are
homeless, while others are housed but struggling to make ends meet. The French government
has numerous programs to address the growing number of mendicants, such as the
government-funded “Plateforme d'aide aux sans-abri et aux migrants”, which provides
assistance to mendicants and other homeless people, including food, shelter, job training, and
medical care. In Italy, there is also no official data on the population of mendicants. However,
Italy also provides countless programs to mendicants, such as soup kitchens that provide free
or low-cost meals to low-income individuals and families, and homeless shelters that provide
low-cost shelter to homeless individuals and families. Both programs are funded by the Italian
government, local governments, and non-profit organizations in Italy. A challenge is that there
are fewer non-profit organizations in Italy than in France due to this, they often struggle to
meet the needs of the increasing population of mendicants.
According to Campbell J. (2018), in Africa, specifically in Sharia states of the North,
mendicancy and unemployment are the most common challenges currently present, as
providing alms has been a part of religious practice. Children enrolled in 'madrassas,' also
known as Islamic schools, split their day between religious studies and begging. The region is
poor, and over time, it is getting poorer due to economic and ecological issues such as
overpopulation, climate change, unemployment with little income, and under-investment in
beneficial projects. The reasons why some Africans beg are influenced by such conditions.
However, in southern Nigeria, some Africans are not as sympathetic with regards to begging.
There is no official data on the population of beggars in Africa. However, according to a
UNICEF study in 2019, it is estimated that approximately 15 million children are exposed to
begging worldwide, and they are most common in highly urbanized areas, where children are
often forced to beg to support their family.
Several laws have been made to protect the rights of every child, such as The African
Charter on the Rights and Welfare of the Child (1990). This charter guarantees every child the
right to education, healthcare, and social protection. It also prohibits the exploitation of
children, including through begging. Other local projects were built to assist children too. In
Nigeria, the government has established rehabilitation centers for children who have been
involved in mendicancy. However, with these interventions, there are still challenges that
occur, making mendicancy difficult to eradicate. For example, in some areas, it is a practice
or a norm. There is also a lack of enforcement and corruption.
The Asian Setting (Regine Dagohoy)
Mendicancy in Asia takes on different forms depending on the region or country. However,
there are often similar situations surrounding them. Mendicants in Asia are frequently visible
in public spaces, seeking sympathy from potential ‘donors.’ They roam the streets, public
markets, religious temples, and other crowded places where they can easily solicit alms. This
is why many Asian countries prohibit their citizens from giving alms to mendicants, as some
of them earn more money than the daily minimum wage of a regular working person. In
Thailand, many mendicants are ‘mafia-run,’ meaning that either the mafia places mendicants
in various locations to beg for money, or they are part of the mafia themselves, con artists who
are actually quite well off. The Thai government has attempted to curb mafia beggars by
requiring them to obtain a beggar’s license, which they must wear while begging on the streets.
This means that citizens are only allowed to give alms to people who are registered with the
government and possess a valid alms-giving license.
In Cambodia, people often contemplate whether to give alms to mendicants or not.
Cambodians are predominantly Buddhist and adhere to the Buddhist tradition, which promises
good karma for the next life in exchange for good deeds in this life. However, the government
discourages Cambodians from giving alms to mendicants, as it can foster dependency and
enable them to continue living on the streets, begging for more money from others. Although
there is no specific law that discourages citizens or people from giving alms to mendicants,
there are social norms that Cambodians follow. Since Cambodia is predominantly Buddhist,
they believe that it is rude to give alms to someone who is not a monk. They also believe that
it is bad luck to give alms to someone who is not in need. Some citizens feel sympathy for the
mendicants and wish to offer money, while others suggest that it’s better to provide food,
considering that some mendicants may misuse the money for drugs and alcohol. People
believe that non-governmental organisations (NGOs) should handle this issue, but these
organisations may not be able to cover every mendicant and may only impact specific target
groups.
In 2001, there were thousands of homeless people in Japan, but they were not beggars.
Japanese homeless individuals are aware of their situation and do not want to ask strangers
for food and money, as they find it embarrassing. Alongside Japan's decreasing birth rate, the
homeless population has also been declining. Japan stands out as the only country in Asia
and the world with a homeless population that has reached nearly zero percent as of 2022,
according to statistical data. When the COVID-19 pandemic struck, affecting not only Japan
but the entire world, many places closed down, including 24-hour cyber cafes where some
homeless individuals found shelter. The Japanese government offered accommodations in
vacant hotels that had been canceled during the pandemic to support the homeless
population.
In Singapore, some of the mendicants are capable of working but choose not to do so
because begging for money on the streets can provide them with easy income. They can
collect amounts ranging up to a hundred dollars in just a few hours. Typically, beggars in
Singapore roam around during holidays and Ramadan, as Muslims are encouraged to give
alms to the poor. During these holiday periods, the authorities and officers in Singapore patrol
the streets and areas to deter beggars, as many of them only pretend to be disabled to gain
the sympathy of the people.
Subway companies in China are reluctant to remove mendicants from the subway because
these mendicants do pay for their own tickets. However, most Chinese mendicants carry a
child or an elderly person with them to gain sympathy from the people around them. Moreover,
there is a law in China that prevents the detention of individuals caring for a child or an elderly
person over seventy years old. In some Chinese cities, kidnappings occur, where abducted
children are placed in certain areas to beg for money. This can involve either kidnapping or
syndicates purchasing children from villages to exploit them for easy money.
The Philippine Setting (Subida, Nikki Jared D.)
In recent times, many cities in Metro Manila have successfully cleared street
obstructions, leading to smoother pedestrian movement and reduced traffic congestion. While
areas like Manila and Quezon City have achieved clean streets by eliminating vendors, a
persistent challenge remains—mendicancy by street children and impoverished individuals. It
was mentioned in the editorial piece of Philippine Star Ngayon titled Huwag limusan ang mga
pulubi at batang kalye, expressing that as the Christmas season approaches, the number of
mendicants, especially street children, escalates. Minors frequently board public
transportation vehicles, extending crumpled envelopes to passengers. The scenario often
involves young children, individuals with infants in their arms, tugging at heartstrings while
requesting alms. Notably, such practice isn't confined to the holiday season; mendicants,
including those who are from the indigenous peoples group of Badjaos, continue to seek alms
throughout the year the author expressed. Some street children dangerously board public
vehicles, soliciting alms from passengers. Fierce competition among them often leads to
sudden leaps from moving vehicles, posing significant risks not only to their safety but also to
other motorists on the road.
The Department of Social Welfare and Development (DSWD) has unequivocally stated
that giving alms to street children and mendicants only perpetuates their situation. It is
expressly against the law, as outlined in the Presidential Decree 1563 or the Mendicancy of
1978. Such almsgiving activities contribute to endangering these young lives rather than aiding
them. DSWD advocates the masses for alternative solutions, such as implementing feeding
programs, to address their needs effectively and such other organized methods that alleviates
mendicancy. The pressing issue of mendicancy, especially involving vulnerable children,
demands immediate attention. In parallel with the same issue, according to an article from
Rappler, the DSWD is collaborating closely with local government units (LGUs) for this
initiative. LGUs, including Quezon, Pasay, and Mandaluyong cities, are identifying and
referring street children and IPs to DSWD offices.In response to this, DSWD Spokesperson
Assistant Secretary Glenda Relova explained that “When the rescued street children and
street families are brought to our centers, our social workers carry out a comprehensive case
analysis to determine the best possible way to assist them.” IPs would be sent back to their
provinces, she added. It was then expressed by DSWD urging the masses not to give money
to street children and IPs to discourage them from begging in the streets. Relova said the
DSWD is in talks with other government agencies to address the problem of street dwellers in
Metro Manila.
In another news, an article covered by Bunachita,J.S(2022) entitled City to start going
after mendicants, givers, tackles the City of Cebu’s decisive steps to enforce its antimendicancy ordinance, targeting both those soliciting and emphasizes also to those who are
offering alms or material assistance in public spaces. This new initiative reflects a departure
from previous practices and underscores the city's commitment to regulating and organizing
aid distribution effectively. In response to these measures, the masses are urged to coordinate
with the city's designated offices. They can approach the Office of the Mayor, the AntiMendicancy Office, DSWS, local churches, and other authorized institutions. This emphasis
on regulated channels ensures that assistance is channeled through proper avenues, moving
away from engaging in these ad-hoc street solicitation practices. The city is now set to issue
citation tickets not only to mendicants but also to those providing financial or material aid.
These citation tickets are penalty measures with regard to the ordinance; It was stated that
the penalty for mendicants and those who give to them is P1,000 and a mandatory community
service for the first offense. For the second and third offense, the monetary penalty increases
to P1,500 and P2,000, respectively. It was also shared that those who will disregard their
citation tickets, the City of Cebu will file a case against them.This proactive approach is
encapsulated in the words of Dr. Ester Concha, the head of the Department of Social Welfare
and Services (DSWS), who emphasises that, "Ang pagpanghatag, sakto. Apan sa kadalanan,
dili sakto. It’s high time nga magsugod na ‘ta’g issue og citation.” translating that, "Giving, it's
right. But on the streets, it's not right. It's time that we start issuing citations." It was also
mentioned that City Ordinance No. 1361, passed in 1996, has been historically underenforced
in the City of Cebu. However, Mayor Mike Rama's directive has led to a shift in strategy, hence,
the citation of tickets.
In an article from Manila Bulletin’s National News titled DSWD warns against giving
alms to beggars, street children by De Vera-Ruiz (2019),The Department of Social Welfare
and Development (DSWD) has emphasized to the masses the importance of refraining from
giving alms to street children, homeless individuals, and indigenous peoples due to the AntiMendicancy Law. Instead, the DSWD advocates the masses for responsible assistance
methods to ensure the safety and well-being of these marginalized groups. Therefore, the
DSWD advises the public to engage in organized activities such as gift-giving, caroling,
feeding sessions, and medical missions at local government units' activity centers. These
efforts aim to keep street dwellers and indigenous peoples away from mendicant activities and
offer them a safer environment. DSWD collaborates closely with LGUs, providing technical
support and resources to address the needs of street dwellers effectively. Moreover, DSWD
implements various programs, including the Comprehensive Program for Street Children,
Street Families, and Indigenous Peoples, focusing on reducing vulnerabilities and mendicant
activities. Additionally, the Modified Conditional Cash Transfer for Homeless Street Families
offers education, health grants, social services, economic opportunities, and rent subsidies for
vulnerable families, benefiting over 200,000 households. The DSWD's initiatives emphasize
responsible assistance, collaborative partnerships, comprehensive support programs, and
strategic livelihood interventions. These efforts collectively work towards ensuring the wellbeing of street children, homeless individuals, and indigenous peoples while promoting their
integration into society.
In Sun Star’s covered news by Patumbon(2023) titled Alms-giving prohibited, the
Davao City Social Welfare and Development Office (CSWDO) has reminded residents of
Davao City not to give alms to mendicants, citing the Presidential Decree 1563, the
Mendicancy Law of 1978. Yet still viewed Dabawenyos as disciplined and positively sure that
they would adhere to the law. CSWDO Head Julie Dayaday emphasized that providing alms
to mendicants, especially children and women on the streets, is not only prohibited but also
carries risks. Instead, she encouraged citizens to assist the underprivileged through programs
offered by the City Government, Non-Government Organizations (NGOs), and partner
agencies. She added that there is a need to remind Dabawenyos that giving alms is a violation
of the law. Dayaday pleaded to the masses of Davao not to give alms, especially in the streets
and when riding the jeep. Furthermore, Dayaday explained that some of the mendicants have
the capability or are able-bodied, however it is easier to earn money on the streets; that is why
if people continue to give alms there will always be mendicants, she noted.
STATEMENT OF THE PROBLEM (Subida,Nikki Jared D.)
This study aims to explore the underlying motivations of the masses, who abets mendicancy
despite the implementation of the Mendicancy Law of 1978. The researchers has collected
queries regarding both the aforementioned motivations and the Mendicancy Law of 1978, and
will attempt to answer the following:
1. What are the demographic profiles of the masses as the respondents?
1.1.age
1.2.educational attainment
1.3.frequency of abetting mendicancy
1.4.gender
1.5.location
1.6.occupation
2. What are the motivations that lead Masses to abet mendicancy?
2.1.culture
2.2.emotional
2.3.family
2.4.peer
2.5.religion
3. Which types of mendicants do the masses prefer to engage with in mendicancy?
3.1.perceived age
3.2.perceived immediate need
3.3. physical condition
4. How aware are the masses about the Mendicancy Law of 1978?
4.1.knowledge
4.2.perceived importance
4.3.sources of awareness
5. What are the implications in exploring the motivations of the masses, who abets mendicancy
despite the implementation of the Mendicancy Law of 1978 to the Social Work profession?
SIGNIFICANCE OF THE STUDY (Subida, Nikki Jared D.)
This study is conducted to provide insightful information that would significantly
benefit the following persons, groups and institutions:
Philippine Congress- The study offers detailed insights behind the masses' motivations
driving them to abet mendicancy despite having a law in place; equipping the members of the
Congress from both houses with such comprehensive knowledge from this study. The study
could be used by legislators to propose, repeal and or amend laws with regards to
mendicancy. The study could be a foundation to develop laws and or amend existing ones
that addresses the above mentioned and could pave the way to more comprehensive solutions
for those who abets mendicancy and the mendicants.
Department of Social Welfare and Development (DSWD)- The Department of Social
Welfare
and
Development
(DSWD)
could
utilize
this
study
as
a
baseline
to
formulate,coordinate,propose, rescind and or amend such social welfare programs, policies,
services and interventions that cater in alleviating mendicancy
Local Government Units(LGU)-LGUs can use the insights from this study to make wellinformed decisions regarding local policies, ordinances for the members of the community and
such programs aimed at addressing mendicancy, as well as also the utilization of the national
government's programs and services. It would also promote better coordination and
collaboration between different levels of government, enabling joint efforts to tackle complex
issues such as mendicancy.
Non-Governmental Organizations (NGO)- The study provides Non-Governmental
Organizations with critical insights into the motivations of the masses that drives them to abet
in mendicancy, enabling NGO’s to design effective interventions, allocate resources efficiently,
tailor their support services, engage in informed advocacy efforts, and foster strategic
collaborations with governmental bodies, other NGOs, and community organizations to cater
in poverty alleviation specifically in alleviating mendicancy.
Educational Institutions- Schools, colleges, and universities could employ this study to
students about the complexities of social issues like mendicancy. It could function as a
valuable material for social work, sociology, or psychology courses, fostering a deeper
understanding of the said social issue by exploring motivations driving the masses to abet in
mendicancy. It could serve as a catalyst of academic discussions as well as to enrich
educational experiences, promote critical thinking, and inspire social action among students
and educators.
Researchers- The study could provide a valuable reference for future scholars studying
similar topics. To identify areas where further research is needed. Future researchers could
develop inquiries based on the motivations uncovered, that would lead to future innovative
studies that delve deeper from the study.
General Public- The study could provide awareness about the complex factors contributing
to mendicancy. By understanding these motivations, it could encourage public discourse and
potentially influence public policy and opinion with regards to the above mentioned study.
SCOPE AND LIMITATIONS (Regine Dagohoy)
The research study will focus solely on the motivations of the Filipinos who engage in
mendicancy despite the implementation of Mendicancy Law of 1978. It will discuss how and
why people engage in mendicancy but will not delve into the effectiveness of the law.
Furthermore, the researchers will conduct the study within the vicinity of Metro Manila. The
research will cover the age and the occupations of the participants to know more about the
important details of the reasons why people are engaging in mendicancy.
In this study, there are certain limitations that need to be considered. First, this study
will not cover the perceptions and opinions of the law enforces regarding the implementation
of the law. As this could turn into a biassed context that will contradict the insights of the other
participants that only focuses on their motivations. Second, the study will be limited to the
respondents of Metro Manila and will not include the other regions of the Philippines. Including
the other regions will be challenging as it requires additional resources and time to collect the
data.
DEFINITION OF TERMS (Regine Dagohoy)
The following terms are defined based on how they are used in the study and how its
conceptually defined. The first definition is operational and the conceptual definition follows.
Abets Mendicancy
According to the Official Gazette of the Republic of the Philippines, it is giving alms
directly to mendicants, exploited infants and minors on public roads, sidewalks, parks and
bridges.
In this study, abets mendicancy is the act of encouraging or supporting mendicants
through giving food and money which enables them to continue begging on the streets.
Advocate
According to Cambridge Dictionary, it is to support or suggest an idea, development, or
way of doing something.
In this study, it is someone who supports or speaks on behalf of someone or an
individual.
Alms
According to the Collins Dictionary, alms are gifts of money, clothes, or food to poor
people. Alms were distributed to those in need.
In this study, alms are the act of giving things to the unfortunate people especially to the
mendicants.
Assistance
According to Merriam Webster, the act of helping or assisting someone or the help
supplied.
In this study, assistance is where a social worker helps the unfortunate people that
include financial, educational and medical support or assistance.
Beggars
According to Oxford Languages, it is a person, typically a homeless one, who lives by
asking for money or food.
In this study, beggars are the people begged on the streets, public markets, crowds,
and even temples to gain sympathy to their potential 'donors'
Begging
According to Vocabulary.com, it is a solicitation for money or food, especially in the
street by an apparently penniless person.
In this study, it is the act of asking money or food on a public space to the people passing
by them.
Homelessness
According to Britannica (2023), it is the state of having no home or permanent place of
residence.
In this study, it refers to the condition where people or families face who only live on the
streets, under the bridge, and 'kariton'
Imprisonment
According to Legal Dictionary (2017), imprisonment is the act of taking away someone’s
freedom. This can either be done by locking the person up in a jail cell or other location, or by
restricting his rights in some similar fashion.
In this study, imprisonment is where the government or the law officials punishes people
who habitually engage in begging.
Mafia-run
According to Tasty Thailand (2011), it means that the mendicants are put out on the
street and only allowed to keep a miniscule amount of their daily earnings.
In this study, mafia-run can also act as a mendicants asking for money to the public
spaces, they are a con artist who could be quite well-off.
Mendicancy
According to WordReference (2023), it is the practice of begging, as for alms. It is the
state or condition of being a beggar.
In this study, it refers to the act of begging or soliciting money, it involves begging on
the streets or any public spaces.
Mendicants
According to the Official Gazette of the Republic of the Philippines, refers to any person
who has no visible and legal means of support, or lawful employment and who is physically
able to work but neglects to apply himself to some lawful calling and instead uses begging as
a means of living.
In this study, mendicants refers to the person or people who rely on begging or asking
money as means to survival.
Policymakers
According to Oxford Learner's Dictionaries, it is a person who is responsible for or
involved in developing plans of action for a political party, business, etc.
In this study, policymakers are the people who implement policies that gave an impact
to the well-being of individuals.
Poverty
According to Noor Relief Fund (2023), poverty, in its broadest sense, refers to a state
of deprivation characterized by a lack of access to basic necessities such as food, shelter,
clean water, education, and healthcare.
In this study, it is one of the reasons or the factors why there are mendicants begging
for money in a public spaces.
Presidential Decree No. 1563, s. 1978 also known as Mendicancy Law of 1978
According to the Official Gazette of the Republic of the Philippines, it is the promotion
of social justice and protection of life, property and dignity of the citizenry in endangered by
rampant mendicancy as the mendicancy breeds crime, creates traffic hazards, endangers
health, and exposes mendicants to indignities and degradation and there is an immediate
need to provide appropriate services to enable mendicants to meet their basic needs and
develop self-reliance.
In this study, it refers to the law that talks about the mendicants, who engage in
mendicancy and a law that protects habitual mendicants, exploited infants or minors that were
used for begging, and the society as a whole.
Solicit
According to YourDictionary, it is to ask or seek earnestly or pleadingly; appeal to or for.
In this study, it refers to the way mendicants ask for money or food.
Sympathy
According to Scribbr (2022), it is a compassion for another person who is facing difficult
circumstances or negative feelings. It suggests that you feel pity for someone but don’t
necessarily fully understand their feelings.
In this study, sympathy refers to what people feel that are the reason why they give alms
to the mendicants.
CHAPTER II
REVIEW OF RELATED LITERATURE
THEORETICAL FRAMEWORK (Nikki Jared Subida)
The theoretical framework was composed of pertinent theories, each explaining its relevance
to the study conducted. These theories are Ecological Systems Theory, Carl Rogers
Humanistic Theory, Kelley's Covariation Model,Information Processing Theory and Cognitive
Dissonance Theory.
Ecological Systems Theory
Family, Peers and Culture- Ecological Systems Theory, developed by Urie Bronfenbrenner,
explores how individuals are influenced by various environmental systems, ranging from the
immediate microsystem to the broader macrosystem.
According to Main (2023) in discussing the theory, the Microsystem accounts for direct
experiences and relationships that influence behavior, beliefs, and values.If giving alms or
such practices that would lead to abetting mendicancy is encouraged or valued within the
family, individuals may be motivated to continue this behavior as it would align to one’s family
values. The Mesosystem highlights the importance of understanding how different
microsystems work together to influence an individual's development. If giving alms is
considered socially acceptable or encouraged among peers, individuals may be motivated to
conform to these norms.The exosystem encompasses the broader social and environmental
contexts that indirectly impact an individual's development while the Macrosystem
encompasses the broader cultural, societal, and ideological forces that shape an individual's
development (Main, 2023). The exosystem and macrosystem dimensions highlight the
broader cultural and societal influences, including those transmitted through family values,
contributing to an individual's motivation to engage in acts of giving alms despite legal
restrictions.
This theory will help the researchers to explore how different environment systems
shape an individual's values, principles and behavior that would lead them to abetting in
mendicancy despite laws being in place.
Carl Rogers’ Humanistic Theory
Religion and Emotion- Carl Ransom Rogers (1902 –1987) was a humanistic psychologist best
known for his views on the therapeutic relationship and his theories of personality and selfactualization (McLeod,2023).
According to this theory, Carl Rogers acknowledged that a human’s behaviour is a
factor stimulated by the tendencies of self-actualisation to work and accomplish the highest
level of their achievement and potential (Structural Learning, 2022).
In Carl Rogers'
Humanistic Theory, individuals are inherently driven toward self-actualization and personal
growth. For those with strong religious beliefs, engaging in practices like giving alms, despite
legal restrictions, is seen as aligning with their perceived purpose and values. The theory
emphasizes the importance of fulfilling one's potential and finding meaning in life, suggesting
that religious individuals view such acts as a stimulus to actualize moral and spiritual ideals,
fostering a deep sense of fulfillment and purpose. Rogers' Humanistic Theory recognizes
emotions as well, as a significant factor in one’s personal development. Emotional responses
can be a powerful motivator for individuals to engage in acts that lead people to abet in
mendicancy. Emotion-driven may serve as a pathway to self-discovery, contributing to
personal growth and a deeper understanding of one's values and capacities within the
humanistic framework.
This theory will help the researchers understand how religion and one’s emotion take
place as a driven motivation in abetting in mendicancy.
Harold Kelly’s Covariation Model
Perceived Immediate Need, Perceived Age, Physical Condition-
Harold Kelley was an
American social psychologist best known for his development of interdependence theory, the
early work of attribution theory, and a lifelong interest in understanding close relationships
processes.In attribution theory, he developed a logical model for judging whether a particular
action should be attributed to some characteristic (dispositional) of the person or the
environment (situational)(McLeod,2023)
The model considers consensus (others in the same situation), distinctiveness
(uniqueness to the situation), and consistency (long-term behavior patterns) information.
When confronted with a mendicant's immediate need, individuals may assess whether others
in the same circumstances would act similarly (consensus), and if the mendicant's behavior is
distinct to the begging situation or observable across various contexts (distinctiveness).
Consistency, reflecting the consistency of begging behavior over time, influences whether
internal (personal factors) or external (situational factors) attributions are made. This model
thus provides a comprehensive framework on the perceived thinking for understanding the
nuanced attributions the masses make when deciding to assist mendicants based on
perceived immediate need, age, and physical condition.
This will help researchers in understanding how attribution of one’s perception of a
mendicants physical condition.
Information Processing Theory
Knowledge,Sources of Awareness- Information Processing Theory, a cognitive framework
developed by American psychologists George A. Miller and Richard Shiffrin in the 1960s,
explains how the human mind processes, stores, and retrieves information. According to
Bouchrika(2021) Information processing theory is an approach to cognitive development
studies that aims to explain how information is encoded into memory. It is based on the idea
that humans do not merely respond to stimuli from the environment. Instead, humans process
the information they receive.
This theory suggests that the public's awareness of the Mendicancy Law of 1978 is
influenced by selective attention, encoding, and retrieval processes, with external sources
playing a crucial role in shaping their understanding. The theory also highlights the impact of
cognitive load on public awareness, emphasizing the need for clear and accessible information
to enhance understanding of the law.
This will help researchers understand the awareness of the masses’ regarding their
knowledge about the law and how they process that information from its sources of
dissemination.
Cognitive Dissonance Theory
Perceived Importance- Cognitive Dissonance Theory by Leon Festinger was an American
social psychologist known for his theory of cognitive dissonance and social comparison theory.
According to Villenes (2023) Festinger believed that all people are motivated to avoid or
resolve cognitive dissonance due to the discomfort it causes. This can prompt people to adopt
certain defense mechanisms when they have to confront it.This involves avoiding or ignoring
the dissonance, delegitimizing undermining evidence of the dissonance and the limiting impact
involves limiting the discomfort of cognitive dissonance by belittling its importance.
Because of this, theory also addresses the role of the Mendicancy Law of 1978 and
how individuals navigate cognitive dissonance when they hold a certain perceived importance
of the law. It explores how individuals may adjust their beliefs, downplay the law's significance,
or find alternative justifications to align their actions with their perceived values, minimizing the
internal conflict caused by conflicting norms and laws.
This will help researchers to understand how the masses perceived the importance the
mendicancy law of 1978 and how does that connects them in abetting in mendicancy
CONCEPTUAL FRAMEWORK (Nikki Jared Subida)
The research will cover the topic of exploring the motivations of the masses, who abets
mendicancy despite the implementation of the mendicancy law 1978. The researchers will
focus on the following terminologies and concepts in conducting their research.
REVIEW OF RELATED LITERATURE (Regine Dagohoy)
Foreign Literature
Begging is wide spread issue that every country in the world including the richest
nations on the globe have their own share of beggars even some of the advanced nations in
the world including the United States of America and the United Kingdom have beggars in one
form or the other while mostly commonly beggars can be easily sighted in the third world
countries (Ziar, 2015). Begging isn't just a thing in poorer countries, it's also a big deal in
wealthier ones. People asking for help through begging is a long-lasting problem that goes
beyond borders, affecting countries all around the globe. It's especially noticeable in Third
World countries, where economic gaps and social inequalities play a role in making begging
more common. "Begging is a complex social nuisance and in most cases it is not caused by
poverty; rather by human laziness." as stated by Ziar (2015). The involvement of individuals
in mendicancy can be considered a contributing factor to the persistence of begging rather
than seeking gainful employment. Engaging in begging within public spaces provides quick
financial gains to the mendicants, potentially influencing them to continue this practice rather
than actively pursuing traditional employment opportunities.
Giving money to beggars may generally be considered an act of kindness — but in the
Italian town of Bordighera, it is now supposed to be an offense punishable with a fine (Noack,
2016). The act of expressing sympathy and providing assistance to the mendicants, although
a natural inclination for many, is deemed punishable by law in certain countries. Noack (2016)
even states what the Italian town's mayor says that "punishing beggars was impossible
because they can't or will never be able to pay.” Attempting to punish beggars through fines
is ineffective due to their inability to afford such penalties. The financial struggles that lead
individuals to beg in the first place create a situation where imposing fines becomes
impractical. Moreover, this approach fails to address the root causes of mendicancy, such as
poverty and lack of economic opportunities.
The impulse to share our blessings with people we meet around the world is a
wonderful and compassionate thing. But there are better ways to give (Keenan, 2013). Several
non-governmental organizations (NGOs) play a pivotal role in assisting mendicants through
charitable initiatives, financial contributions, and sustainable projects, all of which have
demonstrated efficacy in addressing the challenges associated with mendicancy. These
organizations not only engage in charitable initiatives but also provide financial contributions
and undertake sustainable projects
Not everyone who begs is homeless and not all the homeless people beg for a living
(Career and Recovery, 2021). This emphasizes the complexity within the people who beg,
commonly referred to as mendicants. While some may genuinely face poverty and resort to
begging out of necessity, there exists a subset that engages in begging for personal gain
rather than due to economic hardship. Furthermore, it is important to note that not all
individuals experiencing homelessness turn to begging as their first option as many prioritize
the immediate need for shelter.
REVIEW OF RELATED STUDIES (Jodie Naomi Laygo)
Foreign Studies
In a world bustling with activity and a constant hum of commerce, a stark contrast
emerges in the form of individuals who resort to panhandling to make ends meet. As observed
by Shara A. et al. (2020), these individuals, often referred to as mendicants, strategically
position themselves within urban landscapes, carefully selecting locations that offer optimal
conditions for effective panhandling. This calculated placement, driven by a desire to maximize
outreach and potential assistance from the passing public, results in a distinct clustered
pattern. Panhandling, however, is not a one-sided endeavor; it is a two-way interaction
between the mendicant and the alms giver. While mendicants employ various strategies to
garner sympathy and elicit alms, they often face rejection and indifference from passersby.
This constant disregard leaves them with no choice but to endure the harsh realities of their
situation. Over time, mendicants have adapted to these challenges, developing a set of
strategic techniques designed to capture the attention and compassion of potential givers.
Hindus, for instance, have adopted the technique of putting on a pitiful facial expression,
evoking a sense of empathy and prompting passersby to offer assistance. Muslim beggars,
on the other hand, have diversified their strategies, employing tactics such as playing musical
instruments to attract attention while simultaneously displaying a pleading countenance. In
another study conducted by Kongeley (2017) along the coast of West Africa in Freetown,
Sierra Leone, beggars have resorted to disguising themselves, posing as deaf, blind, or mute
to elicit sympathy and alms. Similarly, in Heraklion, Greece, panhandlers have adopted the
strategy of approaching tourists in tattered clothes and serenading them with famous songs,
hoping to stir their emotions and secure financial assistance. These diverse strategies,
employed by mendicants across geographical and cultural boundaries, serve a common
purpose: to draw the attention of the masses, evoke their sympathy, and ultimately secure
alms that provide a lifeline amidst their struggles.
Tackling the pervasive issue of begging demands a comprehensive approach that
encompasses the active involvement of government entities, non-governmental organizations,
and the concerted effort to create sustainable employment opportunities. According to (AlShuweikh K., 2020), governmental initiatives should prioritize the implementation of legislation
that supports social protection mechanisms and effectively addresses the underlying causes
of begging. Simultaneously, the enforcement of existing laws that deter unjustified begging is
crucial to curb this societal ill. Non-governmental organizations and institutions, including
social and civil society organizations, hold a pivotal role in preventing and effectively
addressing juvenile begging. Their endeavors should encompass providing employment
opportunities, utilizing surplus funds judiciously, and implementing tailored education
programs that cater to the specific needs of vulnerable youth. Youth centers, equipped with
specialized social workers, can also offer effective interventions that empower young
individuals to break free from the cycle of begging. Ultimately, ensuring that individuals have
access to decent employment opportunities is paramount to eradicating begging. By fostering
a culture of self-reliance and providing avenues for individuals to earn a dignified living,
begging can be effectively addressed, paving the way for a more equitable and just society.
Johnsen's (2022) study delves into the complex factors that influence an individual's
decision to beg, highlighting the profound impact of traumatic experiences, problematic
substance abuse, and housing instability on their life trajectories.Trauma, whether
experienced in childhood or adulthood, can leave lasting psychological scars, eroding feelings
of self-worth and resilience, and making it challenging to maintain stable relationships and
engage in productive activities. These experiences can contribute to feelings of isolation,
helplessness, and hopelessness, pushing individuals towards begging as a means of survival.
Problematic substance abuse poses a significant barrier to personal growth and social
stability. The all-consuming nature of addiction can divert an individual's focus from pursuing
education, employment, or healthy relationships, leaving them trapped in a cycle of
dependency and poverty. Substance abuse can also impair judgment and decision-making,
leading to risky behaviors that further entrench individuals in their struggles. Housing
instability, characterized by a lack of secure and stable accommodation, creates a sense of
uncertainty and disrupts an individual's ability to plan for the future. This instability can stem
from various factors, including childhood experiences, substance abuse, or family breakdown.
It can lead to social isolation, further compounding an individual's vulnerabilities and
increasing their reliance on begging as a means of survival. Addressing the issue of begging
effectively demands a comprehensive approach that tackles these underlying factors and
provides individuals with the support they need to break free from the cycle of begging. By
providing access to trauma-informed care, substance abuse treatment, and secure housing,
individuals can regain a sense of stability, self-worth, and hope, empowering them to pursue
alternative means of survival and achieve a more fulfilling life.
McCabe (2019) explores the historical perspectives on charity practices during the
19th century, with a specific focus on organizations such as the Edinburgh Mendicity Society.
The passage sheds light on the societal views regarding alms-giving, highlighting the tension
between organized efforts to remove beggars from the streets and the desire to preserve the
autonomy of private charity. During the 19th century, the Edinburgh Mendicity Society played
a significant role in shaping perceptions of charity. The society aimed to eradicate street
beggars but explicitly stated that its goal was not to impede private acts of benevolence. This
dichotomy underscores the societal struggle to strike a balance between organized efforts and
individual initiatives in addressing poverty. McCabe's analysis reveals a critical stance on
indiscriminate alms-giving. The passage argues against the practice of providing charity
without a thorough investigation, asserting that such actions lack authenticity. The emphasis
here is on the necessity of understanding the genuine needs of the impoverished before
extending assistance. A notable theme in McCabe's exploration is the importance placed on
personal encounters between the giver and the recipient of charity. The text provides
examples spanning different social classes, illustrating how the act of giving directly to
someone in need was considered more meaningful than contributing to a general poor tax.
This highlights the intrinsic value society placed on the personal and direct connection
between those providing aid and those receiving it. The passage goes beyond material
considerations and delves into the spiritual and moral dimensions of charity. Testimonies
within the text express a belief that charity is not merely about providing material support; it
carries spiritual and moral significance. People viewed acts of charity as a means to express
gratitude, benefit their souls, and honor God, reflecting a nuanced understanding of the
multifaceted nature of benevolence. McCabe's examination concludes by underlining societal
pressures to be generous in alms-giving. Individuals, such as farmers, were motivated not
only by genuine concern for the poor but also by the desire to avoid being perceived as
ungenerous compared to their peers. This aspect reflects the societal norms and expectations
surrounding charitable practices during the 19th century.
In the study of Andriotis, K. (2016) It was observed that there were several reactions
from the tourists when it comes to mendicants. First, some tourists seemed not to care about
beggars because of the negative public perception and stories about organized begging.
These "unconcerned tourists" ignored beggars, treating them as if they weren't there. They
acted as if beggars were not even people, a bit like pretending not to see them. Second, there
were "supportive tourists" who voluntarily gave money to beggars without expecting anything
in return. However, even when they donated, they kept their interactions minimal, often
avoiding eye contact or conversation, possibly because they felt uncomfortable interacting
with people who were considered socially stigmatized. Third, a small group of "sympathetic
tourists" tried to connect with beggars on a personal level. Unlike the unconcerned and
unsupportive tourists, these individuals not only gave money but also made physical contact,
like patting the beggars on the shoulder, expressing emotional involvement. Lastly, there were
"harassed tourists" who felt bothered by aggressive begging that caused psychological
distress. These tourists had diverse reactions, including reluctantly giving money to make the
beggars leave or finding ways to avoid being intimidated further.
Local Studies
The study by Gordove (2016) provides a clear view of the street children in Ozamiz
City. It highlights how this marginalized population, composed primarily of young boys, has
experienced various non-normative adversities in life, including poverty, neglect, and dropping
out of school. These children have chosen to stay on the streets, which they perceive as
resource-rich environments for begging and earning a living. Their decision to leave home is
often influenced by peer pressure, the need for employment, and the expectation from parents
and relatives to contribute financially to the family. As a result of their prolonged exposure to
street life, they have experienced bullying both on the streets and in school. This situation
underscores the societal failure to provide these children with access to basic necessities,
perpetuating their marginalized existence. Despite the hardships they endure, they have
developed coping mechanisms and strategies for survival on the streets. They find support
and camaraderie among their peers, and they demonstrate remarkable resourcefulness in
finding ways to meet their basic needs.
In the results of the study by S. Perena and L. Hapin (2023), some respondents who
are street children and beggars opted for mendicancy as a way of sustaining their lives due to
poverty and financial constraints. They take the chance of asking for help from benevolent
people, hoping for some assistance. Some of the street children who are begging said that
they are forced to do so just to help their families financially. About 40% of the children were
working either as barkers, vendors, errand boys, or baggage boys. According to the parents,
they allowed their children to beg to ease the financial burden they are currently experiencing.
Another group of mendicants are the elderly, who constitute 11% of the participants. They said
that begging is the only means they have to sustain their daily living as they are too old to work
like most people. Other elderly people said that they have relatives and children, but most of
the time, they choose to beg as their families are also struggling financially, forcing them to
live independently. Another group of mendicants revealed that they are on the streets because
of family challenges. One participant said that his father is a drunkard who beat him so many
times that he eventually decided to escape his home and live on the streets, where he feels
safer than at home. Another reason is abandonment; a participant told them that his parents
left him when he was only 9 years old to work on the streets, and he has been doing so ever
since. Another group is composed of persons with disabilities, which constitutes 6% of the
informants, who either suffer from physical disabilities or have a mental health issue. Just like
other groups, they depend on the streets to make a living as they have no stable source of
assistance to meet their needs. The last group is migrants. Some of the respondents identified
themselves as Badjao beggars. This is an ethnic tribe that is also known as sea gypsies. The
ethnic group has a very distinct culture. However, due to conflict and forces between the
government and rebels in Mindanao, they were displaced and live in extreme poverty. It has
become their practice to migrate from one place to another, and not to stay permanently in
one place. They said that begging is the easiest way for them to make a living. They also
explained that one of the reasons for moving out from their place is because of the scarcity of
the source of living in their place. Overall, Respondents shared that spending most of their
time on the streets, their source of livelihood, led to various problems. Street children and
beggars mentioned health issues due to harsh weather, physical abuse from older peers,
exposure to vices, and peer influence. Adults, especially those with disabilities, sometimes
experienced accidents. They also faced harsh words from people, and these challenging
conditions impacted their activities directly and indirectly.
According to Calubaquib and Tilman (2019), individuals living on the streets endure
daily hardships marked by poverty, constant peril, and inconvenience. The contaminated
environment, coupled with the absence of essential amenities like running water and basic
sanitation facilities, exposes them to various diseases. Many street families grapple with
persistent hunger. Children resort to sniffing solvents to alleviate the pain of hunger, while
women face ongoing threats of violence and sexual abuse, particularly during nighttime.
However, the most profound challenge is the deprivation of human dignity. Passersby often
overlook them, leading street dwellers to perceive themselves as invisible and devalued
individuals. While personal factors like financial hardship, family issues, and discrimination
contribute to homelessness, deeper structural causes underlie these individual experiences.
These systemic issues perpetuate poverty and homelessness, pushing individuals onto the
streets.
According to a study by Sagbigsal et al. (2019), life on the streets as a beggar is a
constant struggle marked by anxiety and fear. Vagrants face ostracism and discrimination,
though some encounter kindness from the public. However, they are often subjected to
sarcasm, spiteful confrontations, and cruel verbal abuse. This negative perception stems from
their marginalized socio-economic status, often placing them at the bottom of society's
hierarchy. In the Philippines, various government agencies and administrations have
implemented policies and laws to control and minimize the growing number of beggars. One
such measure is Presidential Decree No. 1563, also known as the Anti-Mendicancy Law,
issued by former President Ferdinand Marcos in 1978, aimed at controlling and eradicating
street vagrancy in the country. Under this law, minors caught begging will be placed under the
care of the Department of Social Services and Development (DSWD). Those who exploit
minors for begging will be rescued, and adults caught begging will face hefty fines and
potential imprisonment. Additionally, those who give alms to beggars may also be fined.
JUSTIFICATION OF THE STUDY (Nikki Jared Subida)
This study aims to delve into the underlying motivations of the masses that drive their
involvement in abetting mendicancy. To explore such factors or reasons that contribute to
masses’ willingness to participate in or endorse mendicancy. It also aims to understand the
level of the masses’ awareness in the Mendicancy Law of 1978, which is established to
regulate and restrict such practices.
Mendicancy, is a two-way process involving a dynamic interaction between a
mendicant, who begs, and the masses, who spontaneously give. Despite this, those who
suffer the most consequences are the mendicants, and the focus is predominantly on them,
with little to no accountability placed on those who engage with them. Therefore, this study
seeks to offer a new perspective on the persistent social issue. While acknowledging that
existing discussions both foreign and local, primarily focus on mendicants themselves—
exploring why they resort to begging despite its clear connection to poverty—this study takes
a different approach. It shifts the spotlight towards the broader population, examining the
factors contributing to why mendicancy remains prevalent.
This study aims to explore the societal dynamics that continue to fuel and sustain
mendicancy, aiming to bring attention to aspects that may have been overlooked in current
discussions. It serves as a potential catalyst for informed discussions and policy
considerations toward the greater good in the ongoing efforts to eliminate mendicancy and
alleviate its associated challenges.
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