Tag: philippines

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Leadership & its influence on trauma in the Philippines

rodrigo duterte on stage
Photo by Denniz Futalan on Pexels.com

President Duterte has been noted for his aggressive approach to the war on drugs, to the extent that many people are killed without any legal or judicial proceedings, considered a human rights violation (TomLantosHumanRights, 2017). Mr. Kine of Human Rights Watch noted that the reality is actually a “war against the poor.” Mr. Carlos, who leads the human rights protection agency in the Philippines iDEFEND, said that this war on drugs is an attempt at social cleansing of the most vulnerable.  Furthermore, the police have been known to hire hit squads to carry out killings, are are so filled with corruption that they are not trusted among the Filipino people (Sheena, 2018). “Yet [Duerte’s] gangland approach to combating crime and drugs has largely endeared him to Filipinos who have suffered high rates of violent crime and who see him as a refreshing change from the sophisticated but out-of-touch elite who have ruled this country for most of the last three decades” (Paddock, 2017, par.17). Duterte has rejected the elitist way of life common to government officials and instead lives simply, which aligns him with the majority of Filipinos. Despite his violent nature, he has shown compassion towards sick children particularly.

It is hard for me to not compare President Duterte with U.S. president Trump. Not all may agree, but Duterte’s narcissism, deflection from traditional politics and diplomacy, his support of violence, his boasting of womanizing, his blatant disrespect for journalists, hypocritical (in Duterte’s case, with his addiction to drugs while aggressively waging a war on drugs), a tendency to humiliate those he dislikes, and his “outrageous remarks” (Paddock, 2017, par. 75) all strike me as similar to Donald Trump’s behaviors. It is not surprising that Trump praised Duterte for his success in the war on drugs (Sheena, 2018).

“Leadership in the Philippines even from the grassroots point of view is full of challenges considering that crisis penetrates all sectors of society. Political and educational crises are the most publicized because they affect the economy. It is common knowledge that the country’s economy is primarily supported by remittances from overseas foreign workers” (Cimene & Aladano, 2013). This is also a topic explored in the documentary film (Watt, 2015), where the women, who are mostly all mothers, say that they are seen as heroes because they are providing for their families and boosting the economy in the Philippines. “However, this condition has resulted in the disintegration of families in particular and society in general. The greatest leadership challenge for the government then is to provide employment for its people so that they don’t have to work abroad” (Cimene & Aladano, 2013).

According to Hofstede Insights (n.d.) The Philippines has a power distance score of 94, meaning that people generally accept an inequal distribution of power, and have a hierarchical societal structure. “This means that people accept a hierarchical order in which everybody has a place and which needs no further justification. Hierarchy in an organization is seen as reflecting inherent inequalities, centralization is popular, subordinates expect to be told what to do and the ideal boss is a benevolent autocrat” (Hofstede Insights, n.d., par. 3). When viewed in this manner, it is understandable why a strong and decisive leader, such as President Duterte is popular, and why there may have been a general acceptance to the dictatorship of Marcos (Reyes, 2018). The Philippines is also a collectivistic society with a score of 32 (Hofstede Insights, n.d). Relationships and loyalty are highly valued.

The collectivistic nature and family-oriented culture of the Philippines values leaders in the workplace which foster close interpersonal relationships with employees, which gives a sense of belonging and builds intense loyalty (Cimene & Aladano, 2013). Successful leaders bond with their staff, spend time with them both in and outside of the work environment, and attend celebrations together, which are loved in Philippine culture.  Hard work is valued because it is a way of giving one’s family a priority of ensuring their financial needs. However, the flip side of this is that it is not uncommon for organizational leaders to engage in nepotism and corruption which puts their own family members ahead of others. Ultimately, it is the culture of the organization which is encouraged by leadership which allows them to be strong leaders.

Relationships with others are highly valued, and so the use of networking in order to gain and advance a leadership role is critical (Cimene & Aladano, 2013). Building accomplishments within an organization can also establish a reputation in the community, which builds further support for a leader. High self-esteem is valued as a trait of leaders (Cimene & Aladano, 2013), which could also explain some of the popularity of Duterte.

Cimene and Aladano (2013) stress that an indigenous Filipino approach to leadership and management is preferred. They reject those who would attempt to apply purely Western methods of business and leadership which force systems to be inappropriately contextualized to a non-Filipino culture.

It is interesting to note that the Philippines has already had several women as presidents, such as Corazon C. Aquino (1986-1992) and Gloria Macapagal-Arroyo (2001-2010) (Guthrie-Jensen Consultants, 2017). We also must acknowledge the leaders who have fought against the government for the sake of human rights, such as Joker Arroyo (Reyes, 2018). This was explored in more depth in our previous module discussions.

References

Cimene F.T.A., Aladano A.N. (2013) Leadership Perspective from the Philippines: Its Implications for Theory, Research and Practice. In: Rajasekar J., Beh LS. (eds) Culture and Gender in Leadership. Palgrave Macmillan, London. https://doi.org/10.1057/9781137311573_4

Hofstede Insights. (n.d.). Country comparison: Philippines. https://www.hofstede-insights.com/country-comparison/the-philippines/

Guthrie-Jensen Consultants. (2017). 7 Philippine Presidents, different leadership styles. Insights: The Guthrie-Jensen Blog. https://guthriejensen.com/blog/7-philippine-presidents-different-leadership-styles/

Paddock, R. (March 21, 2017). Becoming Duterte: The making of a Philippine strongman. The New York Times. https://www.nytimes.com/2017/03/21/world/asia/rodrigo-duterte-philippines-president-strongman.html

Reyes, O. (2018, October 8). The Defense Rests: The Joker Arroyo Story. Esquiremag.Ph. https://www.esquiremag.ph/long-reads/profiles/joker-arroyo-bio-a1542-20181008-lfrm5

Sheena, M [username]. (2018, March 20). The Philippines Deadly War on Drugs | BBC FULL Documentary . YouTube. https://www.youtube.com/watch?v=LF8ysVBSxwM&t=1769s

TomLantosHumanRights [username]. (2017, July 20). The human rights consequence of the war on drugs in the Philippines . YouTube. https://www.youtube.com/watch?v=jHzcJGjtTvQ

Watt, G. [username]. (2015, September 13). BBC HardTalk on the road in the Philippines. YouTube. https://www.youtube.com/watch?v=A0XUQa55OhI&t=12s

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A Cultural Comparison Between The Philippines and the San Luis Valley, Colorado, US

The area I currently live in is called the San Luis Valley.  When Zebulon Pike first saw the landscape, he wrote “[t]he great and lofty mountains . . . seemed to surround the luxuriant vale, crowned with perennial flowers, like a terrestrial paradise, shut out from the view of man” (Encyclopedia Staff, 2020, par. 12)

It is a large high-altitude desert valley about the size of Connecticut (roughly 8,000 square miles) in south-central Colorado, extending into the northernmost areas of New Mexico (Encyclopedia Staff, 2020). The arid, cold conditions with the extremities of high altitudes make the San Luis Valley’s climate a sharp contrast to the humid, lush, and tropical climate of the Philippines (Borlaza, 2020).

The Valley is and isolated place, bordered in nearly 360 degrees of mountains (Encyclopedia Staff, 2020). It is a very rural area, with tiny towns spread out across the Valley, typically in multiples of 7 miles – as the steam trains which brought developments to the area needed to stop every 7 miles to refill their water tanks. The land originally was occupied as sacred hunting grounds for at least 10,000 years by at least 13 different indigenous tribes, with the strongest recent presence being the Ute and the Navajo, whose sacred mountain of the east is a prominent feature on our landscape. Agriculture and ranching of sheep and cattle are the major industries.  The Philippines also is primarily agricultural (Borlaza, 2020). The San Luis Valley is poverty-ridden, with some families lacking electricity and running water even today – which is almost unheard of in the United States today. The Philippines poverty is comparably more severe, with an estimation that 1 out of 4 residents of the city of Manila is a squatter, living on the banks of rivers or in garbage dumps (Baringer, n.d.).

Spanish Conquistadors invaded the Valley in 1598, wrestling for control with the indigenous peoples, enslaving them, until 1821 (Encyclopedia Staff, 2020). The Spanish ‘claimed’ the valley for King Phillip II – just as it was for the Philippines (David & Nadal, 2013). In 1821, after Mexico gained its independence from Spain, the Valley became Mexican territory, and land grants were established (Encyclopedia Staff, 2020). Conflicts with Native Americans continued. In 1848, the United States took control of the San Luis Valley in the Mexican-American War. With the coming of the railway, more European Americans moved into the area, which created conflicts and skirmishes with the Latino and Native American populations due to a clash of cultures. Embedded historical trauma from colonialism impacts both the San Luis Valley and the Philippines (David & Nadal, 2013)

The largest town in the San Luis Valley is Alamosa (Encyclopedia Staff, 2020).  I live in Sanford, about 20 miles away from Alamosa, with a population of around 800 people. Sanford is a significantly Mormon town, and predominantly white (EchoHawk, 2012).  The Amish and Mennonite also have a strong presence in the area (Schrader, 2010). This is in stark contrast to another Valley town I lived in 5 years ago, Antonito, which is heavily Native American, Latino and Mestizo (mixed Aztec and Spanish) (Bonilla et al., 2004).  The Spanish language here is unchanged 1500s Spanish, a dialect unique in the modern world (Lozano, 1994).

Most of these small towns are highly protective of each other, and extremely resistant to trusting outsiders. Change is extremely slow (Encyclopedia Staff, 2020). High-speed internet only became available a few years ago, for example, but is still not available in some communities. Each town has its own unique personality This can be compared to the differences in culture in different islands and geographic regions of the Philippines, which have some distinctions, but also are united under a broader culture (Baringer, n.d.), as it also is in the San Luis Valley.

The Latino community in the San Luis Valley is for the most part Catholic, as it is also in the Philippines (Montiel & Teh, 2004). However, I can only assume that the ‘flavor’ of the religious beliefs are different between these places, as they have very different cultural worldviews. However, a similarity to the Philippines is that the family is the central support system and are tightly knit (Maria, 2012). Oral storytelling was predominant for most of the settled history of the San Luis Valley, often concerning witchcraft and treasure hidden in the mountains (Sangre de Cristo National Heritage Area, 2019). Stories were passed down from fathers to sons. These stories often re-enforce traditional values based on Catholicism, but portrayed through the lens of Mexican, Native American, and Spanish frames. Strange occurrences are common, such as cattle mutilations, people disappearing under mysterious circumstances, and sightings of UFOs, which were even referenced by the Utes (O’Brien, 2014).

Art is also a part of the culture in the San Luis Valley. Murals depicting historical scenes, Native Americans, and wildlife are painted on buildings and silos in every town (Sangre de Cristo National Heritage Area, 2019). Sculptures are also prominent, mostly depicting religious figures. Weaving and fiber arts are also a strong tradition, passed down from Native American styles and traditions.  The Philippines also have a history of weaving and oral storytelling (Cole, 1916).

Indigenous culture also influences the Philippines, with a modern-day population of around 12 million, or around 14% of the population (De Vera, 2007). However, some indigenous peoples of the Philippines maintain their cultural practices as they live primarily in the mountainous regions which had little encroachment from Spanish and later, American, colonization (Valdeavilla, 2018), and the indigenous peoples of the San Luis Valley, Colorado have been forced off their lands onto reservations and undergone cultural ethnic cleansing. The Lumad tribes in the Southern Philippines are known for their music, and the instruments which they make for it (Valdeavilla, 2018).

It is quite interesting to see how many similarities there are between the culture of the rural San Luis Valley in Colorado, U.S. to the culture of the Philippines. That being said, it would be faulty to consider that these cultures are in themselves similar, but rather carry some similar traits.

References

Baringer, S.E. (n.d.) The Philippines. Countries and Their Cultures. https://www.everyculture.com/No-Sa/The-Philippines.html

Bonilla, C., Parra, E. J., Pfaff, C. L., Dios, S., Marshall, J. A., Hamman, R. F., Ferrell, R. E., Hoggart, C. L., McKeigue, P. M., & Shriver, M. D. (2004). Admixture in the Hispanics of the San Luis Valley, Colorado, and its implications for complex trait gene mapping. Annals of human genetics, 68(Pt 2), 139–153. https://doi.org/10.1046/j.1529-8817.2003.00084.x

Borlaza, G.C. (October 23, 2020). Philippines. Britannica. https://www.britannica.com/place/Philippines

Cole, M.C. (1916). Philippine Folk Tales. A.C. McClurg & Co.

David, E. R., & Nadal, K. L. (2013). The colonial context of Filipino American immigrants’ psychological experiences. Cultural Diversity and Ethnic Minority Psychology, 19(3), 298-309. doi:10.1037/a0032903

De Vera, D.E. (2007). Indigenous peoples in the Philippines: A country case study. Presented at the RNIP Regional Assembly, Vietnam. http://www.iapad.org/wp-content/uploads/2015/07/devera_ip_phl.pdf

EchoHawk, D. (2012). Struggling to find Zion: Mormons in Colorado’s San Luis Valley. University of Colorado Denver.

Encyclopedia Staff. (2020, March 13). San Luis Valley. Colorado Encyclopedia. https://coloradoencyclopedia.org/article/san-luis-valley

Lozano, A. (1994). San Luis Valley Lexicon: Relics and Innovations. Confluencia, 9(2), 121-127. http://www.jstor.org/stable/27922222

Maria, M. (2012). The Philippines. In J. Arnett (Ed.). Adolescent psychology around the world (pp. 133-148). New York, NY US: Psychology Press.

Montiel, C. J. & Teh, L. A. (2004). Psychology in the Philippines. In Stevens, M. J. & Wedding, D. (Eds.), The Handbook of International Psychology, 443-456.

O’Brien, C. (2014). Enter the Valley: UFO’s, Religious Miracles, Cattle Mutilation, and Other Unexplained Phenomena in the San Luis Valley.  St. Martin’s Publishing Group.

Sangre de Cristo National Heritage Area. (2019). Cultural Arts. https://www.sangreheritage.org/cultural-arts/

Schrader, A. (August 14, 2010). Amish settle in Colorado’s San Luis Valley, diversifying to support families. The Denver Post. https://www.denverpost.com/2010/08/14/amish-settle-in-colorados-san-luis-valley-diversifying-to-support-families/

Valdeavilla, R. (April 25, 2018). A guide to the indigenous tribes of the Philippines. Culture Trip. https://theculturetrip.com/asia/philippines/articles/a-guide-to-the-indigenous-tribes-of-the-philippines/

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Based on the Filipino context, what are the strengths and challenges for collaborating with local businesses to support corporate social responsibility for trauma-based initiatives?

A strength of collaborating with local businesses in the Philippines to support corporate social responsibility for trauma-based initiatives is the growth of interest and towards supporting populations in developing countries which provide incomes in addition to overall development (Nielson & Samia, 2008). These types of developments can also be a support to mental health, such as in the case of SAFFY (SAFFY, 2019).  However, challenges which are mentioned in Nielson & Samia (2008), and also in my talks with SAFFY, is the difficulty in selling products at local markets where they earn little for their products and be unable to reach a larger scale of consumers.

Other significant challenges are the lack of a country-wide system and structure to focus efforts on small local businesses rather than large corporations (Nielson & Samia, 2008). Furthermore, initial training in leadership and management, marketing, and having upfront capital are needed, in a somewhat ironic cycle, for a business to prove its viability and usefulness, upon which they may be able to gain additional funding such as from government programs or NGOs, but often the initial stages must come from the grit and pockets of the founders themselves. This can be challenging in areas where people are severely impoverished, and because of social-economical factors which perpetuate themselves and prevent the poor from moving up, many may struggle with appropriate education, or even basic literacy.

Another issue to consider is both the large amount of overseas workers who have been “exported” from the Philippines, due to lack of economic viability within their own country, causing the loss of these intelligent and hardworking individuals who could instead be participating directly in the Philippine workforce (Watt, 2015). In the Philippines, however, these workers are seen as heroes who sacrifice their desire to remain with their family in order to instead send back money which can support family members and also build the economy within the Philippines.

Furthermore, there is a large section of workers in the Philippines who constitute the informal sector (Ofreneo, 2013). These workers are not formally employed by a company, but often hustle in various capacities to earn a daily living, and do not pay taxes to the government. While these workers must certainly have strength of determination, creativity, and adaptability, many times they lack an organized network, additional funding, or the training to implement a movement from these informal skills to creating a viable business. Ofreneo (2013) argues that a “rights based’ approach to social protection, via the passage of protective labor laws for the vulnerable, is insufficient to secure such protection, given the weakness of the economy” (p.421). Therefore, policies and laws for these protections are not completely invaluable, but rather do not target the whole picture of needs to move the economy forward for these workers, in addition to addressing the social transformation and mental health needs of both individuals and communities who have undergone collective trauma.

A strength in the above regard is that there are already organizations which aspire to empower and build people up who might not otherwise have opportunities to do such, such as the work of SAFFY, Pakisama, and Solidarity with Orphans and Widows.  There is a definite need for these types of organizations, and it is inspiring to see their work carving out grassroots efforts to address the above problems, while simultaneously addressing implications and effects of longstanding, as well as immediate, trauma.

References

Nielsen, C., & Samia, P. M. (2008). Understanding key factors in social enterprise development of the BOP: A systems approach applied to case studies in the Philippines. Journal of Consumer Marketing, 25(7), 446-454. doi:10.1108/07363760810915662

Ofreneo, R. E. (2013). Precarious Philippines: Expanding informal sector, “flexibilizing” labor market. American Behavioral Scientist, 57(4), 420-443. doi:10.1177/0002764212466237

SAFFY. (2019). About Us. http://www.saffyinc.com/about-us/

Watt, G. (2015, September 13). BBC HardTalk on the Road in the Philippines . YouTube. https://www.youtube.com/watch?v=A0XUQa55OhI&t=504s

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Based on the Filipino context, how might we collaborate with local businesses in terms of corporate social responsibility for trauma-based initiatives?

Neilson & Samia (2008) state that social enterprise development is important in addressing some of the challenges for local businesses in developing countries, such as the Philippines. These models identify the transformation in individual lives and communities that come along with increased incomes and self-reliance among the disadvantaged populations. In reviewing past studies in other locations, Neilson & Samia (2008) say, “results do indicate that economic development and social transformation are interconnected…” (p.448). For a country which has suffered hundreds of years of colonial trauma, as well as trauma under the dictator Marcos, and now the extra-judicial violence and authoritarian policies of President Duterte, and again in dealing with multiple losses of homes and lives from repeated typhoons, social transformation is a method to both increasing economical stability can also address issues of trauma, for example as through empowerment. However, there has been limited research on these models, especially in the Philippines, as of the publication date of 2008 (Neilson & Samia, 2008). The Philippines has expressed a desire to reach “developed country status by 2020” (Neilson & Samia, 2008, p.447), which has clearly not materialized, but knowing that this is a goal for the country helps gain momentum on projects which aim to support local businesses.

As seen in the case study of Nelly Nacino’s social enterprise system in the Philippines (Neilson & Samia, 2008), many branches and webs are required to sustain a business model, with multiple projects, in conjunction with parts of the government, groups of subcontactors addressing different roles, and development of assistance of other organizations. Because of the collective nature of the Philippines, this seems especially relevant, and it seems they all must find a multitude of ways to fund themselves and create opportunities. Use of tools such as microfinancing and allowing employees to take loans which they can pay back as they are able for the equipment they need allow for individuals to find employment in areas where they might not have been able to otherwise. Training and education should also be a part of the model, to continue to promote from within and to also assist in recruiting newcomers, ultimately seeking to benefit a whole community of people rather than an elite few. Initial capital funding, motivated entrepreneurs, and training in leadership and management are needed to begin such a business.

SAFFY/ SAFRUDI (SAFFY, 2019) represents a sustainable business model in the Philippines which is also working in supporting trauma-based initiatives. They provide a network through which individual merchants and artisans can produce their goods, which are then sold in bulk to an international market. This means that these producers are able to have a reliable, consistent income that runs at a higher price than they would get for their goods at local markets. Strictly adhering to the principles in the WTFO Fair Trade principles means that SAFFY ensures that they make sure producers have good working conditions, providing training, workshops and conferences for local producers, transparency with local producers as well as with their trade partners in all aspects of business, and assist the producers in being environmentally responsible, among other aspects. All of these factors means that opportunity is created for local Filipinos who might not otherwise be able to make a living while supporting their artistic and cultural work, which enhances the livelihoods of individuals and families, and ripples into creating sustainable models and increased economies in local communities. Furthermore, SAFFY works to provide a layer of protection for the producers, such as continuing to provide funds and capital for them during COVID, shielding them in some regards from the devastation and subsequent traumas of the pandemic.

References

Nielsen, C., & Samia, P. M. (2008). Understanding key factors in social enterprise development of the BOP: A systems approach applied to case studies in the Philippines. Journal of Consumer Marketing, 25(7), 446-454. doi:10.1108/07363760810915662

SAFFY. (2019). About Us. http://www.saffyinc.com/about-us/