KATHLEEN MAI D. FRANCISCO
4PSYCH
PSY 304 - MIDTERM INTEGRATION PAPER
WAY OF COPING OF FILIPINOS IN TIMES OF ADVERSITY
As the Bicol Region was one of the places that have been affected by typhoons this year,
one of the highlights of this topic is how we describe forces of nature in the Philippines, specifically
in the context of coping strategies that Filipinos have applied before and after facing the storm
such as minimizing loss, facilitating recovery, migration, and relocation. Regarding socioeconomic
status, those in lower SES, middle class, and higher income individuals have different coping
methods, especially in minimizing loss and facilitating recovery in the eye of the storm.
For Filipinos with low socioeconomic status, the first thing they do to reduce some loss
before the typhoon is to secure their houses with sacks filled with sand and put them on their roofs
or other materials that will protect their homes rather than to secure or buy food for themselves.
Some Filipino individuals with lower SES relocated instantly to protect themselves before the
typhoon occurred. After the typhoon, those in lower SES tend to work instantly and abruptly after
the storm, for they need to survive even if it's dangerous to work after the typhoon. They tried to
cope instantly after the storm, for they needed to earn a living that would suffice the needs of their
families.
On the other hand, the middle class tries their best to secure food and apply panic buying,
the same as those who can buy necessities. Like Filipinos in lower SES, in the essence of
facilitating recovery, they also try to make their lives normal and earn their living to survive after
facing the storm to provide also for their families. However, in the lives of some oligarchs before
and after the storm, especially those government officials who must do their part to secure the
safety of their people and minimize the loss before the storm happens, they tend to be insensitive
in a way that they have the time to spare going out of town rather than securing the safety of their
people and preparing for the typhoon. This coping by oligarchs differs from minimizing loss, as
they tend to wander during the storm rather than find ways to minimize the risk Bicolano's may
face. As a result, some Bicolanos have been greatly affected, and some have also lost their lives
while surviving the typhoon.
In times of crisis, socioeconomic status plays a big role in how Filipinos cope with
adversities such as storms and other natural calamities. Although there are times when those with
lower socioeconomic status tend to be stubborn in relocating before the typhoon occurs and thus
impose risk to volunteers or rescuers when the typhoon comes, I also view the context of why
some Filipinos become stubborn. The sense of security from the government, especially financial
assistance, takes a lot of work to obtain. This may be one of the reasons why they are so inclined
to protect their homes and not let it sink, as this serves as their lifeline not only for themselves but,
most importantly, for their families, even though it also puts their lives at great risk.
THE IMPACT OF BAHALA NA ON THE LIVES OF FILIPINOS
Bahala na as a way of coping among Filipinos in facing disaster is prominent. According
to Gripaldo (2014), bahala na is a Filipino cultural phrase that embeds fatalism, employing hope
and faith. Fatalism in a way that Filipinos tend to think that some things might not be out of control
and entrusting these things to a supreme being, believing that challenges will be guided and
protected, and this fosters resilience wherein Filipinos face adversities by asking for providence
and hopeful expectations that good things will come.
This type of coping can be highly observed especially in crisis, and one observation is that
this phenomenon is being acculturated with religiosity, wherein people say, "Bahala na ang diyos
siya lang ang nakakaalam ng mga mangyayari". This phenomenon is prevalent among Filipinos,
possibly because the Philippines was colonized by Spaniards, and friars integrated this concept
into Catholic teachings, showing it as similar to trusting God's plans, which caused Filipinos to
accept this concept (Casiño, 2009, cited in Hong, 2020). This strategy allowed Filipinos to
maintain a familiar way of thinking about life's uncertainties while adapting to Catholicism
(Casino, 2009, cited in Hong, 2020).
Although the concept of 'Bahala na' (come what may) is observable among Filipinos as a
coping mechanism, and thus truly foster resiliency in a sense that Filipinos employs positivity in
times of crisis leading them to have courage in anything that will happen, there's this also a part of
me that do not fully support its application when individuals solely rely on divine providence
without taking proactive steps to address their challenges. This passive approach becomes
problematic when people accept their circumstances without critically examining potential
opportunities for improvement.
During Typhoon Kristine, a revealing example emerged of how the bahala na mindset can
sometimes work against community interests. Some government officials in the crisis before
Typhoon Kristine, instead of implementing preventive measures that could have saved lives, chose
to aid the lives of Bicolanos by distributing a 500-peso bill after the disaster. While I understand
the economic desperation of individuals who have been affected by the typhoon, especially those
in Low SES, this situation revealed systemic issues of tolerance of some Filipinos among
government officials who don't genuinely serve their roles in their community. Through the lens
of bahala na, affected Filipinos tended to view these 500-peso bills as "swerte" (luck), interpreting
them through their sense of kapalaran (destiny), despite knowing this amount could never
adequately compensate for the losses they suffered. According to Casino (2009), this highlights
one of bahala na's key downsides – a fatalistic bent where Filipinos leave everything up to destiny,
often remaining in difficult situations even when opportunities for change exist.
While Bicolanos' resilience in facing adversity deserves recognition, this strength shouldn't
translate into passive acceptance of governmental inefficiency. For instance, refusing to accept the
500-peso bills could have served as a simple yet powerful act of protest against official
shortcomings, demonstrating to government officials that some forms of suffering can't be
dismissed with token gestures. To make real progress, people need to speak up and challenge poor
government responses to disasters.
The solution that may empower every Filipino, especially those from lower socioeconomic backgrounds, is free education. This education will allow every Filipino to have a
transformative society, and this may also help them understand political dynamics and recognize
candidates who prioritize personal gains over public welfare. By giving equal importance to all
Filipinos regardless of socio-economic status – particularly those who rely heavily on bahala na as
their primary coping mechanism – communities can begin to change their kapalaran. When people
receive access to education, they gain the resources to improve their lives and uplift those around
them, creating a ripple effect of positive change. This could help build the better future Filipinos
want, where they stay resilient while actively working to improve their lives.
THE ROLE OF PAKIKIPAGKAPWA IN A COLLECTIVISTIC CULTURE
As the collectivism of Filipinos is slowly diminishing because of the hardships that we all
face, the role of pakikipagkapwa in times of crisis and employing the collectivistic culture of
Filipinos can be a big help in fostering the oneness of our society. Although we all seek survival,
it is also important to help those in need, for instance, during adversities such as typhoons and
other calamities. In my simple ways, I can help my fellow Filipinos through the act of
volunteerism.
As I've witnessed the hardships of my fellow Bicolanos, I realized how bayanihan can be
a helpful resource in saving many lives during times of crisis. I've seen my classmates in the
university become active during and after the typhoon in helping those in need. I realize that our
Filipino core value of pakikipagkapwa is the most admirable attitude among Filipinos, and we
should always apply it in our lives. Even though youth volunteers also lack resources, they can
help those in need by using their madiskarte attitude.
Although most volunteers during Typhoon Kristine were youth who also lacked resources,
it didn't hinder their act of pakikipagkapwa, as they utilized technology as a means of asking for
assistance from other people who could offer help to those affected by the typhoon. This situation
enlightened me and made me value my kapwa, inspiring me to be a volunteer someday.
Employing attitudes such as pakikipagkapwa and bayanihan in times of crisis fosters our
identity as a collectivistic society. Although there are instances where certain individuals push the
limits that cause us to be individualistic, I firmly believe that it is important not to let ourselves
diminish our essence of being collectivistic, especially in times of crisis. As Filipinos experience
a lack of urgency in governance, the only people we can turn to in times of hardship are our kapwa.
OFW’S REASONS AND REPRESENTATIONS OF THE SELF
As a way to cope with life's hurdles, Filipinos tend to migrate to other countries, primarily
to uplift the lives of their families. There are Filipinos who work abroad who don't overlook their
pinagmulan, in the sense that even though they've gone to many countries, they still wish to live
and die in their homeland. They often share their kinalakihang kultura with other races, such as
letting them taste Filipino delicacies. These small gestures have proven to us that they embody
love for their country - by sharing Filipino food with other cultures, they are somehow uplifting
our nation.
Their diskarte has also honed their capabilities not only to provide for their families but
also to help their kapwa Filipino. For example, during crises or typhoons, some OFWs offer help
even from abroad by donating significant amounts or sending clothes to those affected. They strive
in life for their family and persevere despite the challenges they face. Homesickness,
communication difficulties, financial struggles, and adapting to a new life and work environment
are just some of the challenges they encounter (Bautista & Tamayo, 2020).
OFWs are the epitome of pagiging simpleng tao. Even when they achieve a higher socioeconomic status, many OFWs continue to uplift the lives of their families who are in lower socio-
economic situations by sharing their blessings. They do this through providing pasalubong not
only for their immediate family but also for their kapit-bahay, or by organizing gatherings that
include family members regardless of their socio-economic status. One notable observation about
OFWs is that they often initiate reunions. They use their resources to welcome people from all
walks of life and are willing to connect with everyone. In this sense, they truly embody the essence
of pagiging simpleng tao who value their kapwa.
If we have family members working abroad, it's important to practice the virtue of
pakikiramadam. While we live in a collectivistic culture, we must also set limits when asking for
help, recognizing that they earn through pagsusumikap in other nations and apply their diskarte
with their own blood, sweat, and tears. We must value their hardships at all times. While being part
of a collectivistic country is beneficial, establishing boundaries is crucial to prevent our kapwa
from becoming overwhelmed when offering help. This section will be insightful for Filipinos who
have relatives who are OFWs. It will help them understand the way of life of every OFW and how
they sacrifice their lives for their families and kapwa.
References:
Bautista, A. G. M., & Tamayo, V. T. (2020). Life challenges of overseas Filipino workers. OALib,
07(10), 1–9. https://doi.org/10.4236/oalib.1106854
Casiño, T. C. (2009). Mission in the context of Filipino folk spirituality: Bahala na as a case in
point. Seoul Consultation, Study Commission IX, 83-96.
Gripaldo, R. M. (2014). Bahala Na: A Philosophical Analysis (2005). www.academia.edu.
https://www.academia.edu/4313417/Bahala_Na_A_Philosophical_Analysis_2005_
Hong, Y. (2020). Powerlessness and A Social Imaginary in the Philippines: A Case Study on
Bahala na. the Asbury Journal, 75(1), 127–150. https://ixtheo.de/Record/1726830594