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The Family, Traditional Values and the Sodocultural Transformation of Philippine Society
... This is particularly relevant to migration studies where physical separation forces families to adapt. The Filipino concept of a traditional family consists of a father, a mother, and children (Miralao 1997). ...
... When I asked my interlocutors to define family, they were surprised and did not immediately know how to respond. Their eventual response subscribed to the notion of traditional family (see Asis et al. 2004;Miralao 1997;Parrenas 2009 ...
... They are expected to perform dual roles of being a financial provider and a care provider. As financial providers, these mothers bear the primary and sole financial responsibility for their children outside of Filipino traditional gender norms that often depict fathers as the primary economic providers (Miralao 1997). As care providers, they employ various strategies to maintain familial connections and manage their children's affairs from afar, finding gaps in the time bought by their employers and multiplying online space within their employer's physical abode. ...
I aim to center the standpoint of single Filipina mothers engaged in migrant domestic work, a demographic largely decentered in the literature on family and migration. Specifically, I examine how they “do family” from a distance using feminist standpoint theory and culturally sensitive Filipino indigenous methodologies: pakikilahok (close participation) and pakikipagkwentuhan (exchange of stories). My findings reveal that while the experiences of my interlocutors echo general themes in transnational motherhood, they also face unique challenges: juggling the dual roles of financial and care provider, a heightened imperative to work overseas coupled with the pressure of sole responsibility for their children, additional logistical hurdles in coordinating care overseas through female relatives, and navigating their employment context without the emotional and financial support of a partner. I also find that engaging in paid care work in Singapore and performing mediated and unpaid care work in the Philippines do not necessarily operate under a zero-sum dynamic, as these roles are interconnected and can coexist. Finally, in this study, I do not only document single Filipina migrant mothers’ struggles and strategies in “doing family”; I also attempt to contribute to highlighting their voices and aiding in the pursuit of epistemic justice.
... It has long been confirmed that family is significant in migration (Fleischer 2012;Asis, Huang, and Yeoh 2004) and especially in Filipino migration, because Filipinos believe that family plays a crucial part in their daily lives (Medina 2001;Tarroja 2010). Although modernization and globalization have affected Philippine society, families remain closely tied (Miralao 1997) and sustain strong relationships even when members live apart (Tarroja 2010). Interprovincial return migration is rationalized in terms of quality of life, family reasons (Lidgard and Gilson 2002;Ní Laoire 2008;Razum, Sahin-Hodoglugil, and Polit 2005;Tiemoko 2003), non-material values (Ní Laoire 2011) and the importance of maintaining good interpersonal relationships (Miralao 1997). ...
... Although modernization and globalization have affected Philippine society, families remain closely tied (Miralao 1997) and sustain strong relationships even when members live apart (Tarroja 2010). Interprovincial return migration is rationalized in terms of quality of life, family reasons (Lidgard and Gilson 2002;Ní Laoire 2008;Razum, Sahin-Hodoglugil, and Polit 2005;Tiemoko 2003), non-material values (Ní Laoire 2011) and the importance of maintaining good interpersonal relationships (Miralao 1997). Thus, interprovincial return migration reaffirms the continuing importance of the family amid life changes (Asis, Huang, and Yeoh 2004). ...
... One of the factors why she chose to be single was to look after her parents, and this had to be done in the province. In the Filipino tradition, the elder siblings usually take care of the family (Miralao 1997). However, in Faith's case, her two siblings already had their own families and could no longer promise to look after their aging and vulnerable parents. ...
This article explores how family intimacy and traditional values interplay in the return of rural interprovincial migrants in the Philippines, in response to entreaties made by family members. Specifically, it looks at how Filipino behavioural patterns for social acceptance underlie interprovincial migrants’ decision to return. Jacqui Gabb’s concept of family intimacy and Virginia Miralao’s discourse on Filipino family and traditional values provide a theoretical framework to further understand the complexities of family practices and interprovincial migration in the country. Ethnographic narratives and observations were collected to highlight family intimacy and the cultural foundation of ‘pa-uli na’ entreaties. By unravelling the different forms of entreaties and patterns of the decision to return, this article conceptualizes family as an affective space of intimacy that constitutes the socio-cultural context for the analysis.
... Such stigma appears to be emanating from the patriarchal and conservative culture that expects women to be demure, submissive, reserved and chaste (Peralta 2015). From childhood, women have been taught to subdue their sense of individuality and make sure that their identity conforms with the Philippine standard (Whitbeck and Gecas 1988;Miralao 1997). ...
... Despite the discrimination that comes along with the profession, having a supportive community helps buffer the negative experiences. The Philippines is described as a collectivist and family-oriented society (Miralao 1997). Thus family is an important support system in Philippine culture and is an important factor in shaping one's identity and wellbeing (Jocano 1966). ...
... On the other hand, given the high-power distance culture, Filipino children are often expected to obey their parents and give importance to elders' opinions (Miralao 1997). This may explain why performers from conservative families feel the need to hide what they do from their parents even if they are adults. ...
Burlesque has seen a resurgence in the form of recreation and exists in different parts of the globe. This study uses the lens of interpretative phenomenological analysis in examining the identity formation of recreational Filipino burlesque performers. Results reveal that performers see burlesque as an art form where they are able to freely express themselves, tell a story, and create a persona distinct from their main self. In the process of improving their sense of self and confidence they seek to empower others and appreciate their sexuality. However, the influence of culture is evident in the identity formation process, as they report the prevalence of stigma with some performers needing to hide their identities from their parents and employers. However, support from family members, peers and their burlesque community offers a safe space as their identities continue to evolve. © 2018 Springer Science+Business Media, LLC, part of Springer Nature
... In the Philippines, the family is "the source of almost everything in life"-including social status, financial support, assistance during crisis, psychological support, and religious instruction (Jocano, 1998, p. 155). As Miralao (1997) writes, "no other social institution in the Philippines commands as much loyalty, sacrifice and affection as does the family" (as cited in Asis et al., 2004, p. 202). During challenging circumstances, family members are expected to provide for one another financially. ...
... Taking care of one's parents is seen as a natural expression of gratitude for the care that parents/caretakers provided during a person's youth. As Miralao (1997) writes, "[S]ocial relationships are maintained by mutual flows of aid and assistance and by 'utang-na-loob' reciprocity or gift exchanges that can sustain close ties and relationships" (p. 197). ...
... More than 80% of the population in the Philippines is Roman Catholic, and the Catholic Church heavily influences political, social, and cultural life in the Philippines (Austria, 2004). The centrality of faith in Filipino society reinforces values of sacrifice, endurance, and longsuffering, which are consistent with the other-orientation inherent in utang na loob (Miralao, 1997). Additionally, the concept of utang na loob is consistent with authority patterns in the Philippines. ...
... In the Philippines, the family is "the source of almost everything in life"-including social status, financial support, assistance during crisis, psychological support, and religious instruction (Jocano, 1998, p. 155). As Miralao (1997) writes, "no other social institution in the Philippines commands as much loyalty, sacrifice and affection as does the family" (as cited in Asis et al., 2004, p. 202). During challenging circumstances, family members are expected to provide for one another financially. ...
... Taking care of one's parents is seen as a natural expression of gratitude for the care that parents/caretakers provided during a person's youth. As Miralao (1997) writes, "[S]ocial relationships are maintained by mutual flows of aid and assistance and by 'utang-na-loob' reciprocity or gift exchanges that can sustain close ties and relationships" (p. 197). ...
... More than 80% of the population in the Philippines is Roman Catholic, and the Catholic Church heavily influences political, social, and cultural life in the Philippines (Austria, 2004). The centrality of faith in Filipino society reinforces values of sacrifice, endurance, and longsuffering, which are consistent with the other-orientation inherent in utang na loob (Miralao, 1997). Additionally, the concept of utang na loob is consistent with authority patterns in the Philippines. ...
Trafficking survivors commonly face substantial economic challenges upon community reentry, including pressure to provide financially for their families. However, no studies have addressed the process of how trafficking survivors manage these family financial pressures upon returning to the community. This grounded theory study explores the process of managing family financial pressures upon reentry among 22 Filipina women who were formerly trafficked into sex work. Findings reveal that survivors adopt a range of strategies to address financial pressures in their concurrent roles as daughters, partners, and mothers, including providing, controlling, resigning, and boundary-setting behaviors. As daughters, survivors use three strategies—providing for their parents while setting boundaries and at times becoming resigned to their inability to meet their parents’ needs. As partners, survivors primarily attempt to control their partners’ expenditures but recognize limitations in their capacity to change their partners’ habits. In their roles as mothers, survivors focus on providing for their children at all costs. The findings deviate from common narratives about trafficking survivors by reflecting the balance women draw between sacrificing themselves for the family and exercising their own agency in pursuing their goals. Implications for the design of community-based support services for survivors will be discussed.
... Filipinos tend to emphasise values such as pakikisama, amor propio, utang na loob, hiya, social and economic betterment, patience, suffering and endurance (Miralao, 1997). ...
... Os filipinos tendem a enfatizar valores como pakikisama, amor próprio, utang na loob, hiya, melhoria social e econômica, paciência, sofrimento e resistência (Miralao, 1997 ...
“Pangako Ko” is a piece of work that is centred around the maintenance and acknowledgement of the Filipino cultural identity abroad through publication design. Based on my upbringing through the eyes of immigrant parents, provides nostalgic remembrance towards future enactment of the culture. The project aims to ground and reconnect Filipino individuals through the contextualization and critique of the culture from a second-generation point of view. The project grounds itself around the conceptual significance of family. The basis for this project is to foster and enact practices within the internal and external relationships of the culture through archival design. The methodological framework has a strong emphasis on an auto-ethnographic approach and heuristic inquiry. Resulting in a Z-Bind publication that communicates the framework of a second-generation Filipino through interactive, archival, photographic multi-page spreads.
... In the context of Filipino culture and tradition, Tarroja (2010) mentioned that that a Filipino family is a bilaterally extended kinship system wherein parents provide their children's basic needs and later the children took care of their elderly parents; discussing further that Filipinos are notably family-cantered, closely knit. Further, Miralao (1997) noted changes in terms of family composition and structure due to the modifications of societal transformation as influenced by worldwide and urban migration and broadening of roles of women. ...
... Data also shows that most of the relatives were sisters of the residents or granddaughters; it is interesting to note one of the residents has a son. Results agree with the concepts of Miralao, (1997) who have noted changes in terms of family composition and structure due to the modifications of societal transformation as influenced by worldwide and urban migration and broadening of roles of women and male sectors of society. Moreover, the close family ties and idea of children taking care of their aged parents is getting looser and less imposing which could only mean that Filipino culture and tradition is getting lax probably due to various influences and effects of workload demands and diminishing values. ...
This study investigates homecare satisfaction among the elderly residents of Balay Taripato (Elderly Home Care) in the province of Ilocos Sur using a descriptive correlational and qualitative research design of narrative inquiry. Results showed a very high level of satisfaction in all the areas of care, especially medical care, and a significant correlation between educational attainment and support system. This study uses the descriptive-correlational method with the use of an adapted questionnaire checklist, validated by a pool of experts. Results show that most of the residents are females, single, had reached only elementary level and with no support system. Majority of them suffer from Rheumatoid Arthritis. A Very High level of satisfaction was noted in all the areas of care especially medical care, and Relaxation, Sleep and Rest Periods which probably due to the availability of medicines and other programs. Significant correlation was noted in educational attainment and support system among the residents while age and relationship were noted to be significant among the relatives/significant others. The study recommends a development of a stronger program for the elderly residents in all the areas of care with focus on a gender sensitive program especially for the females should be planned and a more frequent visitation be made to the relatives of the residents.
... It is clear that Filipinos value the family. Filipinos are known for being family-centered, child-centric and having close ties [13] [14]. This might give more weight on the argument that Parents have a significant influence on children's choice of school. ...
... Table 2 reveals that among the non-school factors, advice of parents (4.73) influenced the most the participants' choice of business school, followed by decision of parents (4.38) and advice of high school classmates/peers (4.3), which influence was to a moderate extent only. Filipinos are known for being familycentered, child-centric and having close ties [13] [14]. We value and prioritize relational bonds, especially within the family. ...
This descriptive study examined the factors influencing student’s choice of a Business School in Cagayan De Oro City, Southern Philippines. Four Hundred Sixty-Six (466) freshman students currently enrolled in a business course in four educational institutions took part in the study. Data collection was conducted from March to May 2016. School and Non-School factors were considered as influencing factors to the participants’ choice of business school and if the participants from different business schools differ significantly in the extent to which their choice of school is influenced by these factors. Data revealed that among the non-school factors, advice of parents influenced most the participants’ choice of business school, followed by the decision of parents. Overall, the non-school factors had moderate influence on the participants’ choice of business school. On the other hand, all school factors had an extent of influence on students’ decision to enroll in a business school at significantly varying degrees.
... Non-traditional families have similarly emerged and increased in number (Medina, 2005 as cited in Torres, 2015). Along with changes in family structure and composition (Miralao, 1997), the advent of science and technology, organized religions, and community transition have arguably altered the common worldviews, values, and 'old ways' many Filipinos have held uncontested in the past, but not necessarily the collectivist orientation characteristic of the Filipino culture. Traditional beliefs or pamahiin in local term, many of which having no empirical basis and explanation, are being classified in Western science as "superstitions". ...
... Elder members are regarded as authority figures to whom children have become dependent for the longest time. Parents provide the basic and sociopsychological needs of their children and, in turn, are expected to obey them, including the traditional beliefs that they have long been practicing (Miralao, 1997), such as the occasionally must-not-eat buwigan. Failure to do so is an act of disrespect to the elders, the parents, the belief itself, and most significantly to the deceased relative. ...
In this paper, I explored one of the most commonly held beliefs related to food consumption among Southern Luzon families including mine—the abstinence from anything buwigan during the period of wake and burial of a deceased kin member. Through the more social scientific lens on traditional beliefs, I described the practice from an emic standpoint drawing away from the pejorative notion of “superstition” towards explaining the sociocultural and adaptive functions they play within the wider Filipino social structure. I have established that customary beliefs, such as the buwigan food and eating taboo in Marindukanon culture, serve an important role in the solidarity and adaptation of Filipino individuals to the experience of loss and grief.
... In MI, change talk refers to 'spontaneously occurring speech from the client that favors a desired change' (Moyers 2014, 358). MI incorporates numerous techniques to elicit change talk from the client, evoking a person's desire, ability, reasons and need for change (Miller and Rose 2010;Miralao 1997;Satre et al. 2015). In MI, the client is invited to make the case for change him/herself, with the worker utilizing the client's own words to illuminate and fortify the client's intention to change (Miller and Rose 2010;Moyers 2014;Satre et al. 2015). ...
... The family is commonly viewed as the basic unit of Filipino society (Medina 2001). Miralao (1997) writes: 'no other social institution in the Philippines commands as much loyalty, sacrifice and affection as does the family' (as cited in Asis, Huang, and Yeoh 2004, 202). 'The individual-family nexus thus is theoretically seamless: the family is a source of emotional, economic, material and social support for the individual; in return, individual members strive to promote the interests of the family' (Asis, Huang, and Yeoh 2004, 202). ...
Motivational interviewing (MI) is a person-centred, humanistic approach to strengthening a person's motivation for and commitment to change. Although MI has been successfully translated into a variety of languages, cultural adaptation of MI has been limited. Recent research has shown that culturally adapted versions of MI show enhanced effectiveness in comparison to non-culturally adapted MI. The majority of research pertaining to the cultural adaptation of MI has been conducted with Latino and Native American populations. Research on cultural adaptation of MI in Asia is extremely limited. This article presents the experiences of social work practitioners utilizing MI with survivors of human trafficking and their family members in the Philippines. Six observations regarding the use of MI in the Filipino context are presented in this article, including reflections on the context of the Filipino social work profession, manifestations of 'resistance', change talk, authority patterns, language and working with marginalized populations in the Philippines. The findings from this article can inform social workers interested in implementing MI in contexts in which cultural adaptation has not yet taken place.
... This finding underscores the protective role of familial support, particularly in collectivist cultures such as in the Philippines, where family is traditionally viewed as the primary source of emotional and moral sustenance (Dimitrijević, 2014;Miralao, 1997;Ogormegbunem, 2014). Respondents shared that their families provided spaces of empathy that is listening without judgment, offering reassurance, and reinforcing their sense of worth and stability. ...
This study explores the emotional challenges and coping strategies of temporary permanent faculty members in a state college in the Bicol Region, whose positions were opened for public application, placing them in a state of employment precarity. Anchored on Lazarus and Folkman’s Transactional Model of Stress and Coping, this qualitative case study aims to provide an in-depth understanding of how faculty members perceive, experience, and respond to job-related uncertainty. Five faculty members from diverse disciplines—Social Studies, Science, Mathematics, Electrical Technology, and Agriculture—participated in semi-structured, one-on-one interviews. Through thematic analysis, key emotional responses were identified, including persistent anxiety, diminished self-worth, professional disillusionment, and fear of displacement. The analysis also revealed coping mechanisms rooted in relational, cognitive, and spiritual domains, such as leaning on familial and peer support, engaging in religious reflection, and reframing negative experiences with professional optimism. These findings illuminate how employment insecurity not only disrupts professional stability but also deeply impacts faculty well-being and institutional trust. The study suggests the urgent need for transparent and supportive communication protocols in higher education institutions to buffer the psychosocial toll of employment transitions.
... This is also linked to the instilled belief that families should always come first, and throughout adulthood, one must support the family financially, emotionally and mentally (Cardona, 2020). These illustrate how Filipino families are closely knit, and there is a traditional relationship that causes Filipinos to prioritize family (Arellano- Carandang, 1979;Miralao, 1997;Tarroja, 2010;Gozum, 2020). As such, it is unsurprising that the Philippines is one of the nations in Asia with a collectivist culture and a strong family structure (Alesina & Giuliano, 2013). ...
Purpose
In Filipino culture, children often take on the role of family “breadwinner,” providing financial support and sharing family responsibilities. However, this role is typically viewed narrowly as that of a financial provider. To address this, this study explores the “Tagapagtaguyod na Anak,” aiming to offer a more nuanced and culturally relevant understanding of the broader responsibilities and dynamics involved in this role within Filipino families.
Design/methodology/approach
This exploratory study focused on single adult children aged 18–29 years and middle-aged parents aged 40–60 years old. Data were collected through semi-structured interviews and analyzed thematically to explore the phenomenon of “Tagapagtaguyod na anak.”
Findings
The findings reveal that “tagapagtaguyod na anak” provide financial, emotional and social support to their families. This role is shaped by parental expectations and the child’s volition. This role develops out of necessity and is influenced by the child’s understanding of family needs, a sense of responsibility, family values and gratitude (Utang na Loob). Implications for tagasalo personality and societal norms and intergenerational family dynamics are also discussed.
Originality/value
This study delved into the concept of “tagapagtaguyod na anak” in Filipino families, distinguishing it from the “tagasalo personality” identified by Carandang (1987) and Udarbe (2001). It highlights the distinct responsibilities of this role, emphasizing the influence of cultural norms, gender expectations and socioeconomic factors. Hence, it offers valuable insights into the Filipino family dynamics.
... The interviewees' narratives reflected the ongoing negotiation of identities as breadwinners and cancer patients across Hong Kong and the Philippines. This can be linked with the widely acknowledged importance of family in Filipino culture (Miralao, 1997;Straiton et al., 2017) that influences MDW patterns of work. All the interviewees said they were the key income earners for their families and had to send remittances back home regularly to support the living, housing, and education of their children, spouses, parents, siblings, nephews, and nieces. ...
Diagnoses of breast cancer are continuing to increase in the Philippines, but little is known about incidence rates among the significant number of Filipino women working abroad as migrant domestic workers (MDWs). These women are often the main income providers for their families, and their ability to work depends upon their physical health and strength. In this article, we use interpretive phenomenological analysis to explore the experiences of 10 MDWs from the Philippines who were diagnosed with breast cancer during a period of employment in Hong Kong. Analysis of these narratives revealed numerous points at which their status as temporary, transnational migrant workers intersected with their experiences of breast cancer detection, diagnosis, and treatment. We argue that these women’s experiences of breast cancer were shaped by the structures of migration that link the Philippines with host destinations like Hong Kong. These structures create a unique context in which these women had to constantly renegotiate their identities as migrants, financial providers, and breast cancer patients.
... The Philippines, an archipelago in Southeast Asia, is home to a diverse array of cultures and traditions, but one common thread that binds its people is the paramount importance of family. Filipino households often extend beyond the nuclear family, encompassing grandparents, aunts, uncles, and cousins, creating a rich tapestry of interconnected relationships (Miralao, 1997;Morillo et al., 2013). These familial bonds have historically played a pivotal role in providing support, stability, and resilience in the face of adversity. ...
The COVID-19 pandemic has presented an unparalleled challenge to Filipino family structures, necessitating swift adaptations and transformations to navigate the “new normal.” Through semistructured interviews and focus group discussions, this study engaged with diverse Filipino families across different socioeconomic backgrounds and cultural contexts. The findings revealed key insights into the ways in which Filipino family structures have adapted and evolved in response to the challenges posed by the pandemic: (a) reshaping familial roles and responsibilities; (b) enhanced communication patterns; and (c) resilience and solidarity. These findings illuminated the resilience, adaptability, and strength of Filipino family structures in the face of adversity. They underscored the importance of understanding the intricate changes taking place within these families and offer insights for policymakers, educators, and support systems aiming to address the evolving needs of Filipino households in the postpandemic world.
... Filipino culture has been identified as collectivist (Church & Katigbak, 2002). Studies on Philippine values that date back to the 1960s have identified the importance of a person's context within family, among neighbors, and as part of a larger society (Bulatao, 1962;Miralao, 1997). Pakikiramdam informs how one ought to act, which is called pakikisama (camaraderie). ...
The many well-documented cases of paranormal phenomena in the Philippines may be interpreted as manifestations of the intuitive and deeply empathic interpersonal dynamics of Filipinos and the seemingly transpersonal nature of their individual psyches. A heightened sense of cultural empathy may explain various telepathic or prophetic experiences that are very common to the point of being an ordinary experience. The spirits of folklore, which are said to have observable effects in the physical world, indicate a continuum from material to spiritual, and implies that the individual mind goes beyond the self and recognizes separate, sentient expressions of their own psyche in nature. This paper aims to be a general overview of Philippine parapsychology. A novel framework is suggested, and represented via the Sarili-Mundo model, which may be applied to future research on any variation of paranormal phenomena across the thousands of islands belonging to the multi-ethnic Philippine archipelago.
... At the same time, the persistence of local culture is palpable in the lives of these elites. Alongside dreams of a modern life are expectations that they continue perpetuating the social, economic, and even political interests of their high-status families (Miralao, 1997). These might include taking on responsibilities in the family enterprise, "doing family" in ways that accede the wishes of one's parents, and providing emotional care to elderly parents. ...
This article develops the concept of “glocal intimacies,” capturing the role of mobile media in how people enact and reconfigure their increasingly global experiences of social relationships. It establishes the two foundational assumptions of this concept: the interplay of local and global cultures and the transformative role of mobile media. It then identifies the three key dimensions that characterize glocal intimacies: digital access, contextual localities, and sociotechnical dynamics. To provide empirical flesh to how these dimensions intersect, it comparatively discusses two ethnographic projects on privileged Filipinos and their mediated familial and romantic relationships.
... Owing to the bilateral tracing of descent, Filipino families are relatively large, and family relations are characterized by a myriad of reciprocal obligations and privileges. It is also noteworthy that Filipinos tend to recreate 'family like' relationships outside of the unit of family and relatives, relationships that may be formalized through ritual kinship such as godparenting or by using kin terms for non-relatives (Miralao, 1997;Torres, 1985). Although modernization and the increased mobility of family members have transformed and reconstituted kin practices in the Philippines (Aguilar, 2014), the importance of being, or desire to be, 'family' has not diminished (Asis et al., 2004). ...
Increased mobility has affected transnational families’ organization and provision of care. Focusing on the experiences of Filipino nurses in Norway, this article emphasizes how support structures in the Philippines and Norway affect the provision of care within transnational families. By applying the care circulation framework, this article sheds light on the complexity of transnational caregiving and draws attention to how the provision of care is a multidirectional process that relies on a range of actors. It looks at migrants not only as providers of care but simultaneously as receivers of care. The literature on transnational families has helped broaden the definition of the family to include inter- and intra-generational relationships beyond the nuclear family, including a growing recognition of the role of kin-like relationships. This article supports this broader definition of family and highlights the importance of kin-like relationships. Considering the increased impact of ‘migration regimes’ on the experiences of migrants, attention is paid to the challenges created by distance and by national policies and to their effects on the way care is provided within transnational families.
... (p. 19). Filipinos are grounded for a tightly bonded and strong family ties which is considered the foundation of the society (Milarao, 1997). ...
Literature as it mirrors life and society, unravels varied forms of literary conflict. This paper uncovers this harsh and conflicting struggles among characters using F. Sionil Jose's novel My Brother, My Executioner. Using discourse analysis, the paper uncovers lenses of conflict in literature depicted by the author through his work. This includes internal, where character battles within the self (man vs self), triggered by their feelings, fears, and contradictory impulses. Second, is external conflict, where confrontations occur in the outside environment as collision between external forces occurs. This form of conflict is manifested through man vs. man, man vs. society, and man vs. fate respectively. Finally, the paper revel and speculate underlying issues posited in the novel formulating societal conflict themes unveiled in the story. These brutal insinuations and portrayal of the gaps between peasants and the elites, and the opposition of ideals and beliefs between two brothers leading to a greater understanding of the elusive meaning of freedom and rights in which the life Filipinos are reflected.
... Filipinos have a strong orientation to family, which offers acceptance, understanding, and unconditional support (Bulatao, 1962). This support shows through emotional and financial obligations, gratitude, and reciprocations (Miralao, 1997). For example, Bulatao (1962) discussed how Filipinos improve their lives economically as a way of expressing gratitude to their family. ...
This study examines the Pinoy Ako (I am Filipino) Scale to investigate the experience of the global Filipino immigrant. From surveying 352 Filipinos in 22 countries, findings point to a 3-factor structure for 21 scale items: (1) rootedness in family and Philippine culture, (2) experiencing the sacrifices of migrating, and (3) thriving in a host culture. Filipino immigrants with 10 or fewer years in residency reported significantly higher levels of rootedness to family and Philippine culture; those with 20 or more years in residency reported significantly higher levels of thriving in the host country. All participants similarly experienced the sacrifices of migrating.
... For example, the political generation in the Philippines characterize themselves as being family-oriented and traditional more than those in the technological generation. This may reflect the influence of a predominantly Catholic population where divorce is not yet legal (Miralao, 1997). ...
Purpose
This study examined generational differences in traits and desired schemas of leaders among Filipino workers using the lens of the generational cohort theory.
Design/methodology/approach
This study utilized a sequential exploratory mixed-method approach. Phase One of the study utilized a qualitative approach in eliciting perceived characteristics and leadership schemas. Phase Two utilized a quantitative approach utilizing a survey to test generational differences.
Findings
Cluster analysis of survey responses of 341 Filipino workers showed two generation cohorts – the political and technological generation. Respondents from the political generation characterized themselves as being work-centered, family-oriented, traditional, seasoned, decisive and multi-tasking. The political generation also believes that an ideal leader is someone who cares about people's welfare, delegates, and is able to control others. On the other hand, the technology generation described themselves as being tech-savvy, carefree, laid-back, proud, individualistic, self-centered, arrogant, energetic and adventurous. The technological generation views an ideal leader as someone who is responsible, provides clear instructions, listens, and recognizes people.
Research limitations/implications
The study focuses on Filipino workers and more studies in other countries are needed to establish generational differences in schemas.
Practical implications
The results have implications on the way that leaders are selected and developed especially in an increasingly diverse workforce.
Social implications
The results highlight the role of political, sociocultural events and technological trends that shape the traits and schemas of workers.
Originality/value
The study contributes to both generational studies as well as implicit leadership literature. The study highlights the value of examining the intersection of both culture and generation in the context of leadership.
... The participants exhibited sense of obligation which is a common Filipino trait (King & Ginotice, 2015). To the Filipino, the family is the centre of life (Miralao, 1997); an important part of their daily activities and decision-making processes. Every family member feels the responsibility to respect, help, and contribute to the family (Fuligni et al., 1999). ...
Higher education institutions (HEIs) fulfil threefold functions: instruction, research, and extension. The third function which is community extension used to play a supporting role and performed within the context of accreditation. Ideally, it must be integrated into the academic fabric of the institution. The objective of this study was to examine the impact on the human security of its beneficiaries, especially on their economic, food, health, environmental, personal, community and political security, of the Children’s Education Welfare Assistance (CEWA), a 15-year community-based program of a higher education institution in the Philippines. CEWA simultaneously carried out three sub-programs: Child Development, Family Development, and Institution Building. A multilevel mixed method was used to gather data on three levels: Sponsored Children, Sponsored Family, and Program Implementer. Documents, Survey Questionnaire, FGD, and KII were used for data collection. A researcher-made questionnaire was deployed after it had been submitted to content expert validation, pilot and reliability testing. Respondents were selected using a purposive sampling technique. Data were analysed using document analysis, paired-samples t-test, and direct content analysis. Overall, the programs of CEWA have had an immense impact on the economic, food, health, environmental, community, personal, and political security of the beneficiaries. Community extension initiatives that are long-term and holistic in approach can be an effective agent of societal transformation.
... With this setup, core values emanate from family units and the personal development of Filipinos is largely influenced by it as well. The family defines the identities among Filipinos and is also the source of supporteconomically, socially, emotionally, and morally (Miralao, 1997). To begin with, the Filipino family is described valuing blood and marriage relationships (Mendez andJocano, 1974, as cited by Tarroja, 2010), and is nuclear in structure (Go, 1993, as cited by Tarroja, 2010). ...
In a highly family-centric country such as the Philippines, the concept on what constitutes a family is constantly changing. Through the years, the emergence of childfree couples have challenged the traditional and long-accepted notion of what it is to be a Filipino family. This study then discovered how heterosexual Filipino childfree couples express themselves, employ various stigma management strategies, and live out their family identity; Meisenbach’s (2010) Stigma Management Theory and Symbolic Interactionism in Family Studies then served as theoretical underpinnings. For a descriptive qualitative research design, a case study was used employing in-depth interviews to unearth the narratives of heterosexual Filipino childfree couples’ and their stories which involved the perception of their social circles towards them, and the dynamics of these couples with their circles given their childfree lifestyle. A total of eight informants (four wives and four couples) were selected through homogenous purposive sampling and were both interviewed personally and through phone call. The narratives of these childfree couples reveal that stigmatization still occurs within their respective social spheres; however, they apply the stigma management strategies to cope. They then promote the option and choice of being childfree, despite the pervasiveness of childrearing in Philippine culture. Future research can explore the dynamics between couples, and the different management strategies of childfree and childless couples.
... In refusing, the speaker may directly or indirectly say no to someone. The respondents communicate the speech act of refusing when they turn down someone who would request them to do something they consider a bad idea or may lead to trouble just like in the following utterances: Filipinos are also known for their love of family as proven by their strong family ties (Miralao, 1997); thus, the family is of primary importance. Most Filipino children are expected to put their family first and are not allowed to leave the house or go somewhere else without their parents' 147 permission. ...
... Although clientelism can take different forms, the logistical requirements are substantial: the identification of clients and the delivery of benefits require sophisticated networks to monitor actors and manage exchange relations (Kitschelt and Wilkinson 2007). 4 Consequently, the practice of clientelism is predicated on social norms of reciprocal exchanges and obligations, which in the Philippines is reinforced by family ties (Corpuz 1965;Covar 1998;Enriquez 1986;Miralao 1997). ...
We study the relationship between social structure and political incentives for public goods provision. We argue that when politicians—rather than communities—are responsible for the provision of public goods, social fractionalization may decrease the risk of elite capture and lead to increased public goods provision and electoral competition. We test this using large-scale data on family networks from over 20 million individuals in 15,000 villages of the Philippines. We take advantage of naming conventions to assess intermarriage links between families and use community detection algorithms to identify the relevant clans in those villages. We show that there is more public goods provision and political competition in villages with more fragmented social networks, a result that is robust to controlling for a large number of village characteristics and to alternative estimation techniques.
... Given the religious nature of the Filipino psyche (Miralao, 1997), it is not surprising that family members manifest more healthy family relationships in the form of togetherness in religious rituals. This augurs well for drug users. ...
... Older Filipinos found these experiences as barriers for them to fulfil their familial obligations and caregiving roles. These familial roles are central to the Filipino cultural values (Miralao, 1997). While these situations also occur among non-Asian ethnic groups, these complexities are more prominent among Asian families due language issues and the expectations to follow regulations as 'model or good immigrants' in host countries (Maneze et al., 2016;Tzu-Chun Wu, 2017). ...
New Zealand is an ethnically diverse nation. The number of overseas-born New Zealanders are increasing and migration pathways have added to the cultural diversity of New Zealand’s population. Acknowledging the health complexities experienced by older adults belonging to diverse cultural backgrounds is a growing research interest. This article aims to discuss the specific overlays between health and culture in the case of older Asian-New Zealanders by unpacking, presenting and critically analysing selected New Zealand studies. Based on this critical analysis, health-seeking behaviours and engagement with the healthcare system in New Zealand were influenced by cultural beliefs, traditional family values and the use of mainstream language. Understanding the overlaps between health and culture of the ageing ethnic groups is complex yet useful for health institutions. Furthermore, understanding the perspectives of ageing among ethnic and migrant groups within the context of cultural diversity is enhanced by considering an ethno-specific approach.
... One of the distinctive characteristics of Filipino families is the reciprocal exchange among extended kin (Agree, Biddlecom, and Valente 2005;Miralao 1997). Women's domestic responsibilities continue with the transition to grandparenthood. ...
Although chronic life strain is often found to be associated with adverse health outcomes, empirical research is lacking on the health implications of persistent role overload that many women around the world are subject to, the so-called double burden of work and family responsibilities. Using data from the Cebu Longitudinal Health and Nutrition Survey (1994–2012), we examined the linkage between time-use profiles and body mass index (BMI) trajectories for Filipino women over an 18-year span. Out of the four classes of women with differential levels of a combination of work and family duties, the group with the heaviest double burden has the highest average BMI. In addition, those who have remained in this class for three or more waves of data not only have higher BMI on average but also have experienced the steepest rate of increase in BMI upon transition from midlife to old age.
... 55-56). Furthermore, this familial expectation makes an individual's personal aspirations subordinate to family interests (Miralao, 1997;Soriano, 1995). As this study suggests, expressions of love, care, and respect to the parents are also performed, embodied, and experienced in a transnational context through mobile device use. ...
This article investigates the ways in which six Filipino migrant adult children in Melbourne, Australia use mobile devices and networked communications platforms to deliver care to their left-behind parents in the Philippines. The study interrogates the diverse mobile practices through a mobilities lens emphasizing how the performance of a resource-based and mediated mobility is engendered and undermined by existing sociocultural and sociotechnical forces. The findings reveal that the performance of various types of transnational caregiving-emotional and practical-in cementing linkages is shaped by filial duty and the obligation to care. Importantly, this study unveils how obstacles and frustrations arise in caregiving at a distance as a static familial norm remains unchanged despite the configuration of familial organization. In this case, sustaining transnational relations warrants constant negotiation and performative adjustments. In sum, the study seeks to unravel the enactment, embodiment, and negotiation of caregiving across distances and borders in the age of ubiquitous digital media.
... Aguilar (2009) noted that within Filipino culture, family is central to individual and social life. Filipino identity and social status are strongly influenced by the family, and it is the family that serves as a major source of social, economic, emotional and moral support (Miralao, 1997). A concept used in Filipino scholarship, pakikipagkapwa, has relevance to research that involves social interaction between people who share close social bonds. ...
This paper explores the social interactions between immigrant-hosts and visiting friends (VFs). Through a qualitative approach, the study considers the personal meanings attached to VF visits by first-generation Filipino immigrant households in New Zealand (the hosts) and their respective VFs from the Philippines (the guests). The notion of friendship is largely absent from tourism scholarship, a surprise since tourism revolves around social interactions. Friendship is a special relationship to which people attach great importance. This study contributes to knowledge by utilising the theory of emotional solidarity in a specific cultural context to interpret host-guest interactions oriented around friendship. Emotional solidarity is applied and adapted to situations where travel supports the maintenance of friendship over great distances. Within the growing VFR travel literature, this study is the first to explore the perspectives of both the hosts and visiting friends with respect to social interactions that underpin friendship.
... Filipino nursing students' motivators to study nursing is rooted from an innate passion towards nursing and from a personal level. By values, Filipinos give special value to family ties and relationships (Miralao, 1997). This characteristic were found true amongst nursing students' motivation affecting the decision in choosing nursing as a career as it enables positive personal and economic gains in the future. ...
While career choices are personal, it is also influenced by factors leading to a careful decision making process. These factors affecting a student’s decision of taking up nursing may provide insights on the issue of declining nursing student numbers. The aim of this research is to explore the factors influencing first year nursing students’ decision of pursuing nursing as a career choice. The study utilised a descriptive qualitative design using written accounts of first year nursing students regarding the factors influencing their decision to study nursing. The study revealed two emerging themes: (1) future for the family; and (2) caregiving experience. The theme future of the family indicated the personal and economic gains of pursuing a career in nursing and the brighter future it brings with it. The second theme caregiving experience highlighted the significance of Filipino nursing students’ experience of being a caregiver for their family and relatives, wherein it is viewed that if they have prior knowledge they can do better. Filipino nursing students’ career choice for nursing is influenced by Filipino values of family ties and genuine passion developed out of personal caregiving experience.
Keywords: career choice, caregiving value, family, Filipino nursing students
... It is known that Filipinos center their lives on their families (Miralao, 1997). Families are an important part of their daily doings and decisionmaking. ...
The aim of the present study is to determine the effect of family obligation on Filipino students' academic performance. This study is specifically concerned with family obligation as a motivational factor that would outweigh other motivational factors such as mastery goal and performance goal in influencing academic performance. Since Filipinos value their family, their sense of obligation (Fuligni, Tseng, & Lam, 1999) might cause them to perform well in school. This study was conducted using a single factorial design. Participants (n=163) were randomly assigned conditions with different motivational factors (Family Obligation, Mastery Goal orientation, Performance Goal orientation, Control). Priming was used to activate the different motivations. The results show that students exposed to family obligation had higher scores in academic performance. The findings of the study will contribute to the developing literature on Filipino behavior in schools. The study also highlights the importance of families on the academic lives of Filipino students.
... Family members are expected to demonstrate loyalty (pagkamatapat) and provide for one another financially in times of needed (Jocano, 1998;Medina, 2001). A family member also exhibits utang na loob (a debt of gratitude) to the family, involving reciprocal acts of mutual assistance within the family (Miralao, 1997). Refusal to provide this aid can lead to a person being perceived as lacking in gratitude to the family (Dancel, 2005). ...
People who have been trafficked often face substantial financial challenges upon exiting human trafficking and re-entering the community. This article presents findings from a 6-month financial diaries study with the households of 30 women in Cebu City, Philippines, who were trafficked into sex work. Data from 352 interviews with sex trafficking survivors and their family members were utilized to explore the roles that trafficking survivors played in promoting the economic well-being of their families upon community re-entry, as well as the challenges they faced in fulfilling these roles. Findings revealed that women who were trafficked balanced multiple roles in their families—including that of income earner, household financial manager, and financial providers for the extended family. Survivors' limited access to employment was a key barrier that impeded their ability to achieve financial stability for themselves, their children, parents, and other family members. The employment status of trafficking survivors affected numerous crosscutting factors—including the extent to which they were able to control household finances, redistribute income to their parents, and leave violent relationships. Findings reinforce the importance of safe, sustainable employment opportunities for the security and well-being of trafficking survivors and their families.
... In a Filipino society, the expectations and relationships among family member are highly distinct from one's relationships with non-family members (Jocano, 1998). The self and social identity of Filipinos; greatly from their blood ties, which also function as key foundation of financial, social, emotional and moral support (Miralao, 1997). With this, Filipinos learn the value of keeping their identities as a family member intact. ...
This study explored the moderating effects of perceived kinship status (kin vs. non-kin) in the link between closeness and willingness to help. The participants of the study were 270 undergraduate students recruited from online and regular class periods. Moderated regression analysis confirmed that psychological closeness moderates the relationship between perceived kinship status and willingness to help. Specifically, the relationship between closeness and helping increased for non-kin, but decreased for kin. Results may imply that psychological closeness is an important determinant in helping a non-kin, and less important in helping a kin.
... Filipino students generally report a mix of independent and interdependent self-construals, suggesting a balance between traditionally Eastern and Western construals of self (Puyat, 2004). Family values are also generally strong in the Philippines (Miralao, 1997), and Filipino parents tend to be more involved in their children's education than are American parents (Blair, 2014). Given these cultural influences, we might expect weaker effects among traditionally Western (e.g., American) families where self-construals tend to be more independent and family values could be less salient. ...
Parents contribute a great deal to their children’s career development. Despite the central importance of the self-concept to career development, little research has examined the role played by parental engagement in the link between the child’s self-concept and career development. Integrating self-verification and career construction theories, we develop and test the prediction that parental engagement indirectly contributes to career adaptability and career persistence by serving as a tacit signal of the child’s positive worth. Using a time-lagged survey design, we tested the proposed moderated mediation model in a sample of science, technology, engineering, and mathematics (STEM) university students. The results show full support for the hypothesized model. Consistent with self-verification theory, STEM students’ self-esteem was only associated with subsequent career adaptability and career persistence if they also perceived high levels of parental engagement. This result held despite statistically controlling for parent-reported parental engagement. We discuss implications for career development, STEM career persistence, and career counseling.
... One explanation may be cultural. Family is still the well-spring of support and refuge for Filipino adolescents, as it is for younger Filipino children (Miralao, 1997). Filipino adolescents still seek comfort and affection in the home, such that, when they feel deprived of parental support, they feel anxious. ...
... The family is described in many writings as the site of Filipinos' most cherished values (Asis, 1994;Medina, 1991;Miralao, 1997). Filipinos abroad are characterized to have maintained a strong 'shared identity' with family and friends in the homeland, inducing them to recreate such affiliation through family reunification (Pe-Pua, 2003). ...
This paper surveys the diverse motives of professional Filipino immigrant women in Melbourne,
Australia. In-depth interviews of 20 women reveal that their mosaic of motives challenges the traditional
notion of economic advancement framed within the household theory, or ideas of purely
individualistic pursuits. Their movements were facilitated through the intersection of established
families and social networks in Australia, and the possession of skills required by the immigration
department, defying the mail order bride stereotype that was projected on almost all Filipino
women in the 1980s. It is argued that migration provided a bridge to more liberating quality of life,
enabling them either to recover their declining middle-class status in the Philippines or to explore
an alternative lifestyle in the new context.
http://www.seas.at/aseas/6_2/ASEAS_6_2_A5.pdf
... Values Values, as defined by Jocano (1997, 16), "are made up of assumptions and beliefs which our culture endorses as appropriate bases for responses to events, facts, and states." Alternatively, Lynch (1973, 5) See, for instance , Talisayon 1990;Hennig 1983;Romero 1999;Jocano 1997;Miralao 1997;Enriquez 1994;Arce 1998;Hollnsteiner 1973;and Lynch 1973. Mary Hollnsteiner. ...
sue in mineral-rich communities. Arguably, mining projects bring jobs,
revenues to local governments, cash income, and various development projects,
such as electrification, paved roads, schools with free or subsidized education,
chapels, water system, and other livelihood programs. In many instances, these
benefits are very enticing and attractive to locals. However, scientific studies and
objective data on mining operations in various communities have found out that
mining also brings adverse effects and negative impacts on locals and the
environment, such as displacement from homes and traditional livelihoods,
dependence on cash income and incursion into their value system leading to
consumerism, health problems caused by exposure to toxic materials, siltation of
waterways, deforestation, loss of productive land, and pollution of marine
environments (Coumans, 1999; Florentino-Hofileña, 1996; McAndrew, 1983; Regis,
2001; Tujan & Guzman, 1998). Environmental advocacy campaigns of both pro- and
anti-mining communicate these mining benefits and costs to the locals to convince
them either to accept the mining project or join the struggle against the mining
project. Given these two scenarios, how do locals decide when a mining project is
presented in their community? How do they participate in the decision-making that
impact on their economic, political and socio-cultural standing? What influences their
participation in decision-making and their decision?
... We conducted our study in the Philippines which is considered a highly collectivist society (Hofstede, 2001), and where the family is of central importance (Miralao, 1997). Studies have shown that many Filipino students select majors that were chosen for them by their parents even if they have no personal interest in the subject matter (Miralao, 2004). ...
Previous studies on family obligation have mostly focused on its main effects. The aim of this study was to examine (a) how family obligation is associated with motivation, engagement, and well-being, and (b) how relational-interdependent self-construal moderates the effects of family obligation on these key outcomes. Filipino university students (n = 466) were recruited to answer the relevant questionnaires. Results showed that students with a higher sense of family obligation had better academic and well-being outcomes. These effects were more pronounced for those with high levels of relational-interdependent self-construal. In particular, for those with a high relational-interdependent self, family obligation boosted autonomous motivation and life satisfaction, as well as buffered against disaffection and negative affect. Theoretical and practical implications are discussed.
... The differences in the findings may be attributed to the differences in culture as well as the limitation in the younger children's language development. Having a culture that is collaborative in nature (e.g., Miralao, 1997;Medina 2001;de Leon, 2012), children are raised to give high regard to virtues that promote positive social interaction. Moreover, the data suggest that sharing behaviors which are not peer-prompted are often initiated by younger children. ...
The study investigated helping behaviors in two laboratory preschool classes in a university in the Philippines and the contexts in which these behaviors were displayed. Using non-participant observation, 34 children between 3 to 5 years old were video recorded at least one hour for nine days spread across a period of one month during unstructured class activities. Storytelling sessions followed the observation to identify the ideas children have about helping. Data were organized using event samples and grouped according to Bar-Tal’s categories of (a) sharing, (b) aiding, (c) comforting, and (d) giving. A total of 380 incidents of helping behaviors were noted. Findings suggest that aiding (55.79%) is the most displayed helping behavior followed by sharing (34.21%), giving (8.16%), and comforting (1.84%). The helping behaviors were mostly self-initiated (52.37%) and routine-based (32.9%) rather than adult- (13.32%), peer-initiated (10.53%) or modeled behaviors (0.79%). These findings are attributed to the socialization of the class routine and rules at the beginning of the semester.
This study is a reexamination of the life stories of 10 male, center-based, Filipino children in conflict with the law (CICL) focusing on the most prominent descriptions of their loob or inner self before entering the youth rehabilitation center, during their commitment at the center, and after they leave the center. Participants were 18–22 years old during the interviews but were charged with committing an offense as minors. An adapted life story interview guide was used to conduct in-depth, face-to-face, semi-structured interviews with the CICL which elicited stories of their past, present, and future. REC-approved protocols and research guidelines for juvenile justice populations were followed in gathering data. Thematic analysis showed that almost all the CICL had sama ng loob or resentments in the past, experienced pagbabagong-loob or a sense of renewal in the present, and expressed their desire to make up by giving back to others in the future because of their utang na loob or sense of gratitude to those who have helped them. The development of the inner self of the CICL from past to present to the future can be described as Nagibâ-Nabubuo-Babawi or Collapsed-Taking Shape-Giving Back. Findings of the study provide a glimpse of the inner self of the CICL from their perspective. It highlights the dynamic movement of the CICL’s inner self which has implications for prevention, intervention, and rehabilitation efforts in relation to youth offending.
This paper attempts to hermeneutically explore and understand Filipino moral ideologies in the time of the COVID-19 pandemic. This study frames its ideology from the conceptual tradition of Karl Marx and other philosophers who shared the common idea that ideology has material existence. As Althusser put it, ideology does not exist in the ‘world of ideas’ conceived as a ‘spiritual world,’ but “ideology exists in institutions and the practices specific to them.” This paper discusses first the concept of moral ideology. The discussion focuses morality as ideology that causes a gap between the rich and the poor. Next, it discusses certain Filipino moral ideologies: Utang na Loob (debt of gratitude), Sakop (group)-oriented and Bahala Na. At the same time, it presents how some politicians and high public officials have taken advantage of these ideologies to promote self-interest. Lastly, the relation between Filipino moral ideologies and politics are manifested in the current situation. As a whole, this paper intends to address the question: “what is wrong with the Filipino system that it seems caught unprepared?”
This paper examines network structure and composition in international migration diffusion. Using original data from a rural village in the Philippines, it combines social network analysis and descriptive approach to arrive at a set of propositions about why some initial migration lead to expansion while others do not. It argues that migration diffusion is attributed, in part, to the dispersed distribution and strategic position of pioneers in the network at the beginning, which allowed a seemingly even migration expansion as pioneers facilitated subsequent migration activities. Had the initial context fostered pioneer migration to transpire only among few families, and if pioneers were positioned less centrally, the outcome might have been a less extensive diffusion. Furthermore, the analysis shows that migration is more likely to diffuse among members of a family cluster and might cease to diffuse at the border of their inner social circles.
Health seeking is any activity undertaken by individuals who perceive themselves to have a health problem or to be ill for the purpose of finding an appropriate remedy. Alarmingly, Filipinos have a tendency to delay or ignore preventative health-care measures until the illness becomes evident. While there are numerous studies about health-seeking behavior, studies about the health-seeking behavior of students, especially Filipino nursing students are sparse, hence this choice experiment study. The overall intent of this study is to explicate the health seeking-preferences of a select group of Filipino nursing students. To measure health-seeking preferences, a choice experiment was conducted involving 288 Filipino nursing students enrolled in a college of nursing in the capital of the Philippines. From a pool of 144 orthogonal cards, 16 cards were ranked and sorted by the respondents through the use of Balanced Incomplete Block Design or BIBD. Data were treated descriptively and inferentially using the SPPS version 20. The most important attribute in terms of health-seeking behavior is ‘who to consult first.’ Filipino nursing students tend to seek health advice from family members when signs and symptoms increase in number, severity, or duration. Results show that ‘who to consult first’ was conceived to be the most important in seeking health care. The preferred health-seeking behavior of the students, when integrated in health-care services, can improve the quality of nursing care.
The 2016 national elections in the Philippines have been regarded as the most revealing and consequential democratic practice to the human rights situation in the country for two reasons. First, the overwhelming election of Rodrigo Duterte to the presidency was because of his campaign promise to rid the country of drugs and criminality within “3 to 6 months” through bloody and violent means. Second, the son and namesake of the late dictator Ferdinand Marcos, whose authoritarian regime in the 1970’s was responsible for countless human rights violations, narrowly lost his vice-presidential bid by a mere 270,000 votes. These turns of events beg the question: how could Filipinos, who experienced a bloody and violent regime at the hands of a dictator, choose to elect national leaders widely associated with human rights violations? This paper addresses this question through the use of in-depth interviews with Filipino college students in key cities in the Philippines in order to describe the Marcos regime from the perspective of the generation that did not experience the period. The research aimed to understand how memories of past human rights violations are formed and shaped, how these memories are crucial to the improvement of the human rights situation in society, and how to ensure that mistakes of the past are not repeated. The study found that widespread revisionist notions about the Marcos regime can be attributed to the absence of meaningful martial law and human rights education in the country. However, the study also found that young Filipinos regard the social institution of education as the most trustworthy bearer of information on human rights and violent regimes. This highlights the crucial role of schools and educators in promoting human rights in society.
This paper examines how migrant wives and left-behind husbands negotiate their gendered identities across the multi-layered spatialities of homeland and host society. Using a qualitative, multi-sited approach, we analyse the mutual constitution of labour migration and transnational marriages by focusing on the transnational negotiation of intimacy between Filipino migrant wives working in Singapore and Filipino left-behind husbands living in the Philippines. First, we examine how gendered ideologies rooted in notions of women as ‘light of the home’ and men as ‘pillar of the home’ shape and undergird the discourse and practice of Filipino marriages. But even as these gendered constructs travel beyond the homeland, restrictive gendered identities become increasingly untenable as women’s labour migration brings about shifting power dynamics in transnational marriages. Second, drawing on the affective structures of shame and guilt, we argue that the regulation of the homeland’s hegemonic gendered constructs are internalised and imbibed through ‘symbolic violence’. At the same time, we also show that migrant wives and left-behind husbands find ways to navigate the liminal space of migration by rationalising gendered forms of transgression.
Based on the cost and content of individual calorie intake, I find evidence of son preference in food distribution in rural Bangladesh but not in the rural Philippines, which is consistent with the contrasting cultural norms of these two agrarian societies. Unlike in the Philippines, few females in Bangladesh, a male‐dominated patriarchal society with the strong presence of dowry and purdah systems, seem to participate in the labor market. Gender differences in wage rates appear to be prominent in Bangladesh as well, and the transfer at marriage from a bride's family seems to exceed that from a groom's family. In Bangladesh, the village wage rate of adult females is positively associated with a girl's allocation from the animal food group, while village wage rates of adult males are negatively associated. However, no such association is observed in the Philippines, which is characterized by egalitarian values between the sexes. In recent marriages in Bangladesh, a village's average value of transfers from grooms' families is also positively associated with a girl's allocation. While higher birth order children fare worse than lower birth order children in both economies, in Bangladesh a higher birth order girl does worse than a higher birth order boy, whereas this is not the case in the Philippines. The son preference does not seem to be associated with scarcity, as it is prominent in non‐poor Bangladeshi households but not in poor ones; the preference does not appear in either category in the Philippines. A Bangladeshi village's access to television, which I use as a proxy for liberal values, is positively associated with girls' calorie allocations.
The Filipino family provides an interesting study because familism is embedded in its social sphere, translating its relational quality outside the family. Being family-centred, child-centric, having close ties, and a large family size (Medina, 2001; Miralao, 1994) are some basic elements of families in the Philippines. Applying regression on the data from the World Values Survey for the Philippines in 1996 and 2001, this study aims to explore the correlates of views on family values among Filipinos, specifically those concerning the traditional nuclear family set-up, the woman's roles within family, and the reciprocal relationship of the parent and child. While the results show that Filipinos generally share family values, especially on those related to child rearing for both parents, and child-bearing, there are indications that such views also differ across educa-tional attainment, geographic location, social class, and ethnic groups. Disparities in views could be reflecting shifting family values, which could then help explain current polarising policy debates on issues on the reproductive health, divorce, and migration.
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