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