Resilience and Familism: The Dynamic Nature of Families in the Philippines: Volume 23

The Philippines experienced several demographic and socioeconomic changes in the past decades, such as rising urbanization, educational expansion, lengthening life expectancy, and increasing overseas labor migration. These changes will have significant ramifications for families and households. For example, educational expansion may delay union formation and accelerate union dissolution. Meanwhile, the joint effect of declining fertility and increasing life expectancy can lead to population aging, which has important implications for intergenerational support and the provision of care to older adults. Against this backdrop, this chapter aims to sketch a demographic portrait of the Filipino family in the past decades, using different sources, including census and survey data. Specifically, it examines trends in union formation (marriage and cohabitation) and union dissolution (divorce and separation) in the Philippines and explores Filipinos’ attitudes toward these behaviors. It also describes trends in fertility, fertility preference, and childlessness among Filipino women. Finally, it investigates changes (or lack thereof) in household size and structure in the Philippines, including the living arrangements and intergenerational support among older Filipinos.

Childbearing via in vitro fertilization (IVF) was taboo for a long time in the Philippines despite being available in the Philippines since 1996 and the signing of the Republic Health Law back in 2013 (Dupont, 2013). In this chapter, the author examines how IVF is imagined, presented, and accepted in the Philippine context by looking at selected case studies of Filipino influencers who opted to bear children via IVF. The author explores these through analyses of selected YouTube videos and Facebook posts through the lens of visibility labor which refers to the activities done by influencers to “the work enacted to flexibly demonstrate gradients of self-conspicuousness in digital or physical spaces depending on intention or circumstance for favourable ends” (Abidin, 2016). The author also examines the comments sections of these selected videos and posts through web scraping to get a glimpse of the reception to the journeys and struggles of these public figures. The author argues that through the visibility labor of influencers, the phenomenon of childbearing via IVF is not only promoted as a viable, if not acceptable procreative process, but also perpetuated as an in/accessible procedure in the Philippines.

Imprisonment can severely impact and disrupt women’s childbearing and parenting experiences. Building on Sykes’ (1958) “pains of imprisonment” and the expanded “gendered pains of imprisonment” proposed by feminist scholars, this chapter examines the pregnancy and mothering experiences of 18 Filipino incarcerated women. This study has illuminated women’s diverse and distinct situations expressed in three broad themes: (a) lack of control and autonomy, (b) disrupted mothering role, and (c) social networks as coping resources. The findings demonstrated how women’s institutionally imposed “prisoner identity” overshadows their pregnancy status and mothering role, exacerbated by their experiences of systemic scarcity, restricted contact with family, and limited autonomy. Finally, the results illustrated how emotional and material support from social networks (family and prison peers) helped women cope with the pains of imprisonment.

Demographic and health surveys in the Philippines have shown a rise in cohabitation among young people. This chapter aims to provide an in-depth sociological understanding of a more specific phenomenon called serial cohabitation – referring to the dissolution of current cohabitation and entering a new one, and the continuation of the cycle if the new one ends again. By developing the framework of undisplaying and re-displaying family from Janet Finch’s displaying family, this study posits that serial cohabiters experience a cycle of wanting to display an ideal family and having to undisplay every time the dissolution of the cohabiting relationship happens. This study demonstrates how serial cohabiters with children, in response to social stigma, exhibit resiliency toward stepfamily formation and committed sexual relationships. This chapter, therefore, conceptualizes “family acceptance” which refers to embracing the fluidity, reconfigurations, and “imperfections” of their newly formed family and “community acceptance” which covers the same affirmation from friends, neighbors, and extended relatives who are considered as relevant others by serial cohabiters. Family acceptance comes in three forms: first is the acceptance of/by children, second is the acceptance by the parents to the repeated stepfamily formation within their own homes, and third is the acceptance of the woman herself to the possibility that cohabitation is the “happy ever after.” This study argues that once these forms are achieved, serial cohabiters become more capable of undisplaying their previous family and displaying their new family.

This chapter examines the life histories of selected teenage Filipino fathers relative to their experiences of dating, courtship, and the discovery, engagement, and experimentation with risk-taking behaviors such as smoking, drinking alcohol, and premarital sex. Using an interpretative phenomenological analysis (IPA), this study conducts family genogram and in-depth semi-structured interviews among eight teenage fathers. In so doing, it interrogates the consequences of sexual behaviors to the well-being of their respective families of orientation as well as the future of their expected family of procreation. The chapter argues how the risks of teenage fatherhood in the Philippines are relatively mitigated by the general conservative culture of Filipino families and the Catholic sense of religious orientation that seems to provide resilience captured in three themed experiences of “natauhan” (realization), “pinangatawanan” (accountability), and “pinanindigan” (owning responsibility). Thus, this chapter unravels the voices of young Filipino teenage fathers who straddles, on the one hand, the risk of premarital sex and pregnancy, and on the other hand, the challenges of responsible parenthood. In conclusion, the chapter provides policy insights on sex education and gender equality training for the vulnerable Filipino youth in the country.

Since the COVID-19 pandemic started and intensified over two years ago, constant lockdowns and social distancing measures have left many people feeling disconnected and disoriented. To recapture and sustain a semblance of normalcy and connected co-existence, online platforms, and various communication media have become indispensable. However, this mode of social connectedness while being physically separated is nothing new to Filipino transnational families who have persevered and kept their familial bonds alive and well across time and space.

Based on findings from an ongoing ethnographic study that started in 2016, in this chapter, the author engages with critical issues regarding how communication technologies shape the exchange of familial care and intimacy within contexts of geographical dispersion. Through a discussion of the ways in which new forms of communication reconstruct the temporal and spatial aspects of Filipino transnational family life, the author explains how families preserve and nurture their collective commitments to the maintenance of kinship by using information and communication technologies (ICTs) to (re)enact and (re)create mundane existences but also to recognize, celebrate, and display significant milestones along the family life course. One of the key questions raised is how effective technology-mediated exchanges are in substituting for physical co-presence, which is widely accepted as the foundation of strong and healthy family relationships. By interrogating these issues, the author builds on a valuable body of research which theorizes how ICTs facilitate new forms of intimacy and virtual togetherness; but also contentious relations and emotional burdens that test the Filipino family’s resilience in turbulent times.

This chapter is a potent elaboration of how Filipino transnational family members adopt creative strategies to integrate their fragmented existences and (re)embed themselves into each other’s temporalities and subjectivities.

The tagasalo concept is a unique Filipino personality, indigenous to its culture and relevant within the family system. Carandang (1987) based this concept from her in-depth clinical practice and observation of Filipino family dynamics. The tagasalo is the family member who “catches” or “saves” the family and feels inordinately responsible for the care and welfare of other members of the family. Udarbe (2001) conducted further research and identified dynamics of the tagasalo personality. In the current study, the authors have extended the framework by exploring other dimensions aside from the compulsive and non-compulsive dimensions. The tagasalo also exhibits internalizing behaviors, an implicit tendency to be sensitive to other people, struggling with internal anxiety and stress; and externalizing behaviors by acting out explicitly to alleviate these anxieties. This chapter provides an in-depth theoretical-historical development of the tagasalo personality construct, locates it in broader psychological literature, and extends its potential by identifying multiple dimensions, supported with case illustrations and a composite case analysis.

Dementia is characterized by the progressive decline in cognitive and daily functioning. Although the decline is often the defining characteristic of dementia in biomedical models, several scholars highlight the preserved skills of persons with dementia. Identity, or a sense of self, is among the areas relatively preserved in the later stages of dementia. It is the window through which caregivers understand the subjective experiences of persons with dementia.

This qualitative exploratory study highlights the value of social relationships, particularly the role of the Filipino family in recognizing personhood and maintaining identity in dementia care. Preserving identity entails understanding the person’s unique characteristics that reflect one’s sense of self. In a highly collectivistic culture, such as the Philippines, the family is crucial to preserving identity and overall well-being in dementia. This study explores the perspectives of 15 Filipino caregivers as regards caring for a family member with dementia. Participants discuss changes in family structure and the challenges in dementia care. More importantly, they delve into strategies used to preserve identity and encourage life participation in their loved one with dementia. Essential Filipino cultural values in dementia care, such as collectivism, religion, and the values of filial piety and utang na loob (or debt of gratitude) are further discussed.

Stigma remains to be a major barrier to addressing the sustained rise of human immunodeficiency virus (HIV) infections in the Philippines. Gay, bisexual, and other men who have sex with other men (MSMs) (G/B/MSM) living with HIV experience compounded stigma due to their sexual identity and HIV seropositive status. The family has been identified as one of the main sources of homonegativity and HIV-related discrimination. Drawing from the family life histories of 31 Filipino MSMs living with HIV, the authors demonstrate the concept of compounding stigma, which posits that the extent and nature of gender- and sexuality-based stigma experienced in early life may potentiate or mitigate the experience of HIV stigma in later life in the context of the family. Narrative analysis of the family life histories reveals a central factor that shaped the sexual development and stigma experiences of MSMs living with HIV: sexual identity visibility in the family (SIVF) – the family’s extent of knowledge and/or acceptance of their sexuality. Three core narratives emerged from the data that categorize informants based on the type of SIVF present in their family life viz. full, partial, and invisible. Results also trace the resultant life trajectories for each core narrative and reveal three forms of compounding stigma: low compounding stigma or compounding acceptance, compounding enacted stigma, and compounding internalized stigma.

The 2019 coronavirus disease (COVID-19) pandemic has profoundly affected family and school life. Evidence demonstrates how pandemic-induced online learning and home confinement can influence family dynamics and, consequently, students’ mental health and quality of life. This chapter extends the literature by building upon the perspective of family systems theory and focusing the analysis on graduate students who are underrepresented in COVID-19 research. Drawing from an online survey among 337 graduate students enrolled in a state university in the Philippines during the second year of the pandemic, this study examines the three family relationship domains (cohesion, expressiveness, and conflict), their predictive relationships with life satisfaction, and the mediating role of mental well-being on these relationships. Findings indicate favorable levels of cohesion, expressiveness, and conflict in the family. Respondents’ age, sex assigned at birth, and marital status were significantly correlated with at least one domain of family relationship. Cohesion and expressiveness yielded significant positive predictive relationships on mental well-being and life satisfaction. Furthermore, findings indicate the partial mediation of mental well-being on the relationship between cohesion and life satisfaction and full mediation on expressiveness and life satisfaction.

Labor migration poses a risk to the family as a social institution. Dissolution of marriages among couples caused by infidelity and labor migration is considered to be one of the social costs of migration, where children of migrants are greatly affected. This study examines the response of children when they found out about their parent’s infidelity and the ways of coping employed in dealing with the changed family situation. Nine participants aged 16–25 who are children of overseas Filipino workers (OFW) were interviewed. Thematic analysis was used to draw out recurring themes to answer the research questions. The results showed that there are negative feelings felt upon knowing the infidelity of their parent, either by their parent-left or the parent abroad. The relationship between the child and the parent who committed infidelity has been significantly interrupted. Additionally, friends were considered to be an essential source of support. The study contributed to the understanding that labor migration is one of the factors that contributed to strained relationships between husband and wife, and the children were the most affected.

This chapter deals with family/household relevance as a stakeholder institution in rural (farm) communities. The data collection approach is qualitative. Families in Japan and the Philippines’ rice-cultivating communities were the subjects of the study. Results revealed that households in the two sites were experiencing a unique ontological crisis vis-á-vis farming communities. The crisis pointed to the problem of farm families’ relegation as secondary stakeholders in the farming sector. Despite the struggle for survival in the farm sector, farm families were differently adaptive and enduring in dealing with the modern development – that is, selective technology adoption, farmland redefinition, struggle and resistance against farm policies, and community group accommodation, to name a few. This endurance contributes to farm family persistence as a relevant institution in Japan and the Philippines.

Livelihood preference for children is anchored in the aspiration of parents for a better life for them with due consideration of their capacities given available resources and opportunities from inside and outside the community. Given the data from an earlier survey I conducted, this chapter examines the fisheries management issues as contexts and the time factors that may have influenced the livelihood preference for children of parents, primarily fathers. Twenty-five percent of parents or 30 out of the 120 non-probability samples of municipal fishing families surveyed in South Negros in the Philippines preferred fishing for their children. For a comparative analysis, 30 parents were also randomly drawn from the remaining samples who preferred other livelihoods for their children away from fishing. As a male-dominated industry, evident in the fishing history of families, the tradition may have already declined among most parents as non-fishing livelihoods were perceived to offer family resilience to ecological and socioeconomic changes. The projected decrease in new families engaged in fishing would also mean a pressure reduction on municipal fisheries; thus, opportunities for non-fishing livelihoods must be accessible through full scholarships for college or technical-vocational education. Meanwhile, basic education sciences should infuse lessons in responsible or right fishing practices to expose children to sustainable fisheries at a young age if they pursue fishing livelihoods when they become adults.

Analysis of Philippine society has largely turned on the collectivist/individualist binary. Taking off from this dualism and from the notion and practice of siblingship (Aguilar, 2013). This chapter looks at two contemporary Filipino family films – Kung Ayaw Mo, Huwag Mo! (If You Don’t Want, So Be It) and Four Sisters and a Wedding. These films articulate and resolve the tensions, ambivalences, and conflicts between self and family, autonomy and dependence, and individualism and collectivism. This chapter also shows how the collectivism–individualism binary has broader political resonance, touches on the relationship between family and democracy, and proposes the family as a complementary point from which to theorize democracy in the Philippines.

The rise of “strong man” politics in the Philippines brings attention to manhood narratives. Machismo remains a strong presence in the upper echelons of society, despite gender equality initiatives and a strong feminist movement. With Rodrigo Duterte portraying the “father-figure” of the nation, one questions what this type of manhood means for the Filipino family.

This study traces the construction of Filipino manhood in relation to the country’s strongest unit of the family. Utilizing a systematic review of seminal outputs on masculinity, this piece explores the definition of Filipino manhood using texts from various Filipino gender and development scholars. Sikolohiyang Pilipino or Indigenous Filipino Psychology frames the identified themes that surround the image of a Tunay na Lalaki or True Man. The labas (outer world) and loob (inner self) are then framed in relation to Filipino men’s roles. Intersections between one’s peer group, socio-economic class, and the situation in the global migration context inform the formation of one’s labas (outer self/identity). The findings indicate that Filipino manhood traits, as seen in one’s loob (inner self) contextualize one’s understanding of manhood’s construction as familial. By unearthing the nuances of manhood in the archipelago, this chapter showcases masculinities from the subaltern and purports possible ways of decolonizing “from below.”

A review of the literature on the Filipino elderly reveals that social and cultural expectations of filial duty and obligations are still strong in the Filipino family. Filial piety based on the concept of “utang na loob” or debt of gratitude to parents, and respect for age are important traditional Filipino values as evident in the support given by children to their parents, and in the words and practices showing deference to the older generation. Studies have shown that the most common living arrangement of the elderly is co-residence with children or to have at least one child living close by in the neighborhood. With the generally poor economic well-being of the elderly, they rely heavily on their children both in the Philippines and abroad for support. Caregiving of the elderly is family-based with the children, particularly the daughters, as major providers of care and assistance to maintain their physical well-being. Studies have also shown the importance of intergenerational solidarity for the social well-being and mental health of the elderly through constant communication and visits, with a two-way flow of economic and emotional support between parents and children. Institutionalization of the elderly appears to be a last resort to complement rather than replace the welfare function of the family.

For future research, it is recommended that government laws benefitting the elderly and their implementation be analyzed, including the most effective way to reach those in remote areas in order to disseminate information on their benefits. Studies should also be done to develop programs for caregiving training and incentives, on ways to uphold standards and monitor the quality of facilities of private retirement homes, to establish more government homes or home-care services for the indigent who needs long-term care. It is also recommended that studies on geriatric centers and facilities be done to ensure high-quality of elderly care.