Academic literature on the topic 'Philippines – Social conditions'

PurposeThe purpose of this paper is to review the international migration-and-development story of the Philippines, amongst the leading migrant-origin countries.Design/methodology/approachMigration and socio-economic development data are used to depict the migration-and-development conditions of the Philippines.FindingsThe Philippines has mastered the management of overseas migration based on its bureaucracy and policies for the migrant sector. Migration also rose for decades given structural economic constraints. However, the past 10 years of macro-economic growth may have seen migration and remittances helping lift the Philippines' medium-to-long term acceleration. The new Philippine future beside the overseas exodus hinges on two trends: accelerating the economic empowerment of overseas Filipinos and their families to make them better equipped to handle the social costs of migration; and strategizing how to capture a “diasporic dividend” by pushing for more investments from overseas migrants' savings.Research limitations/implicationsThis paper may not cover the entirety of the Philippines' migration-and-development phenomenon.Practical implicationsImproving the financial capabilities of overseas Filipinos and their families will lead to their economic empowerment and to hopefully a more resilient handling of the (negative) social consequences of migration.Social implicationsIf overseas Filipinos and their families handle their economic resources better, they may be able to conquer the social costs of migration.Originality/valueThis paper employed a population-and-development (PopDev) framework to analyse the migration-and-development conditions of the Philippines.

Abstract With 40 years of experience in labour migration, the Philippines has designed a comprehensive approach for its governance that other countries of origin in Asia look up to. The objectives of the migration policy consist in facilitating the employment of Filipino workers abroad and the consequent economic benefits, while ensuring safe and decent conditions for the workers, through a variety of measures, including regulating the recruitment industry, training migrants through specific programmes, supervising the terms and conditions in the labour contract, and making available a system of redress for victimised migrants. These objectives are reached through the national migration policy. However, the national policy has inherent limitations, both in terms of design, implementation and reach, as the outreach of the Philippine government while migrants are abroad is limited to diplomatic and other services. For this reason, the Philippines has engaged both in bilateral and multilateral cooperation. This paper, after presenting the development of migration from the Philippines at the three policy levels, will briefly assess the efficacy of such policies, using indicators, such as growth of migration flows and coverage, to conclude that all three levels must be pursued, with some preference for the bilateral approach within a multilateral framework.

AbstractThe subject of War and Memory in the Philippines remains a sensitive topic in the Philippines today. Many controversial issues about the Second World War remain subjects of debate, among them collaboration with the Japanese; Japanese war responsibility; American responsibility for the failed defense of the Philippines, and others. In one sense, the war in the Philippines has left an ambiguous legacy which leads to conflicting war memories and commemorations, particularly in the light of present conditions and evolving relationships with the other countries involved.

Spanish conquest in the New World has two sides, evangelization, and colonization. The former was carried by the missionaries who were heavily influenced by Bartolome de Las Casa and Vitoria, while the latter by conquistadores, the defenders of the conquest. Early missionaries fought for the dignity of the Indios where they clashed with the motives of the conquistadores to exploit human resources. The problematic part was they have to work under the Spanish crown where their point of contact was also their area for friction. When they arrived in the Philippines, that social solidarity and dynamics of social relation continued where it became complex due to the involvement of various groups including the natives and their leaders, the religious orders, and most of all the Spanish Royal Court that had the history of having a heart for the Indians. King Philip II created a space for debates within his agenda of social conscience. Using Durkheim’s structuralist-functionalist approach, historical narratives about early missionaries’ struggles for natives’ dignity in the 16th century Philippines were examined. Durkheim’s social solidarity, dynamics of social relations, and his concepts of anomie as disruptions due to dramatic changes and conflicts were utilized as tools to analyze the quest for total well-being. The achievement of sustainable development goals (SDGs) is authenticated in amplifying the value of human dignity, equality, and respect for each individual. With this, the 500 years of Christianity in the Philippines is worth the celebration.ReferencesAbella, G. (1971) From Indio to Filipino and some historical works. Philippine Historical Review. (Vol. 4).Arcilla, J. S. S.J. (1998). The Spanish conquest. Kasaysayan: The story of the Filipino people. (Vol. 3). C & C Offset Printing Co., Ltd.Bernal, R. (1965). “Introduction.” The colonization and conquest of the Philippines by Spain: Some contemporary source documents. Filipiniana Book Guild.Burkholder, M. (1996). “Sepulveda, Juan Gines de.” Encyclopedia of Latin American history and culture. (Vol.5). Edited by Barbara A. Tenenbaum. Macmillan Library Reference.Burkholder, S. (1996). “Vitoria, Francisco de.” Encyclopedia of Latin American history and culture. (Vol.5). Macmillan Library Reference.Tenenbaum, B. (ed). (1996). “Sepulveda Juan Gines de” in Encyclopedia of Latin American history and culture (Vol. 5) Macmillan Library Reference.Cabezon, A. (1964) An introduction to church and state relations according to Francisco Vitoria. University of Sto. Tomas. Cathay Press Ltd. (1971). Spain in the Philippines: From conquest to the revolution.Catholic Bishops’ Conference of the Philippines (CBCP) (2020). Pastoral letter celebrating the 500th Year of Christianity in the Philippines. https://cbcpnews.net/cbcpnews/wp-content/uploads/2021/ 03/500-YOC-CBCP-Pastoral-Statement-Final.pdf.Charles V. (1539) De Indis, Letter of Emperor Charles V to Francisco Vitoria, Toledo.Cushner, N. (1966). The isles of the west: Early Spanish voyages to the Philippines, 1521-1564. Ateneo de Manila Press.Dasmarinas, G. (1591). Account of Encomiendas in Philipinas. Blair, E. and R. (1903) (Vol. 8) (eds. at annots). The Philippine Islands, 1493-1898 Vol.3: Explorations by early navigators, descriptions of the islands and their peoples, their history and records of the catholic missions, as related in contemporaneous books and manuscripts showing the political, economic, commercial and religious conditions of those islands from their earliest conditions with European nations to the close of the nineteenth century. Arthur H Clark. Hereinafter referred to as B and R.De la Costa, H. (1961). Jesuits in the Philippines. Harvard University Press.De la Rosa, R. (1990). Beginnings of the Filipino Dominicans. UST Press.De Jesus, E. (1965). “Christianity and conquest: The basis of Spanish sovereignty over the Philippines.” The beginnings of Christianity in the Philippines. Philippine Historical Institute.Digireads.com. (2013). The division of labor. https://1lib.ph/book/2629481/889cf4Donovan, W. (1996). “Las Casas, Bartolome.” Encyclopedia of Latin American history and culture (Vol.3). Macmillan Library Reference.Durkheim, E. (2005). Suicide: A study on sociology. Routledge.Durkheim, E. Mauss, M., & Needham, R. (2010) Primitive Classification. Routledge.Duterte, R. (2018). Executive Order No.55. https://www.officialgazette.gov.ph/downloads/2018/05may/20180508-EO-55-RRD.pdf.Ferrante, J. (2015). Sociology, a global perspective. Cengage Learning.Gutierrez, L. (1975). “Domingo de Salazar’s struggle for justice and humanization in the conquest of the Philippines.” Philippiniana Sacra 14.Harvard University. (1951). Jurisdictional conflicts in the Philippines during the XVI and XVII.Lavezaris, M. (1569) Letter to Felipe II in B and R (1903) (Vol. 3).Licuanan, V. and Mira J. (1994). The Philippines under Spain: Reproduction of the original spanish documents with english translation (Vol. 5). National Trust for Historic and Cultural Preservation of the Philippines.Lietz, P. (Trans). (1668). Munoz Text of Alcina’s History of the Bisayan Islands. Philippine Studies Program. XXV(74). National Quincentennial Committee (2021). Victory and Humanity. https://nqc.gov.ph/en/resources/victory-and-humanity/Lukes, S. (ed) (2013) The rules of sociological method. Palgrave Macmillan.National Trust for Historic and Cultural Preservation of the Philippines. (1996). The Philippines under Spain: Reproduction of the original Spanish documents with English translation (Vol 6).Piscos, J.L. (2017). Human Rights and Justice Issues in the 16th Century Philippines. Scientia, The international journal on the liberal arts. San Beda College. https://scientia-sanbeda.org/wp-content/uploads/2017/12/2-piscos.pdfPorras, J.L. (1990). The synod of Manila of 1582. Translated by Barranco, Carballo, Echevarra, Felix, Powell and Syquia. Historical Conservation Society.Munoz, H. (1939). Vitoria and the Conquest of America.Rada. M. (1574) Opinion regarding tributes to the Indians in B and R (1903) (Vol.3).Rafael, V. (2018) Colonial contractions: The making of the modern Philippines, 1565–1946. https://www.academia.edu/ 41715926/Vicente_L_Rafael_Colonial_Contractions_The_ Making_of_the_Modern_Philippines_1565_1946_Oxford_Modern_Asia.Recopilacion de Leyes de los Reynos de las Indias. (1943). Tomo I.Roberts, D. (2021) The church and slavery in Spain. https://www.academia. edu/49685496/THE_CHURCH_AND_SLAVERY_IN_NEW_SPAIN.San Agustin, G. (1998). Conquistas de las Islas Filipinas: 1565-1615. Translated by Luis Antonio Maneru. Bilingual Edition. San Agustin Museum.Schaefer, R. (2013). Sociology matters. McGrawHill.Scott, J.B. (1934) Francisco de Vitoria and his law of nations. Oxford Press.Scott, W.H. (1991). Slavery in the Spanish Philippines. De la Salle University Press.Szaszdi, I. (2019). The “Protector de Indios” in Early Modern Age America. University of Valladolid: Journal on European History of Law, Vol. 10. https://www.academia.edu/43493406/The_Protector_de_Indios_in_early_Modern_Age_America on August 4.United Nations Development Program (2015). What are the SustainableDevelopment Goals?. https://www.undp.org/sustainabledevelopment-goals?utm_source=EN&utm_medium=GSR&utm_content=US_UNDP_PaidSearch_Brand_English&utm_campaign=CENTRAL&c_src=CENTRAL&c_src2=GSR&gclid=CjwKCAjwgr6TBhAGEiwA3aVuITYSRlHJDYekFYL-lXHAxzBAO5DWwd2kUCDjhvuRglDj Z1F6dFIUFxoCoOwQAvD_BwEUniversity of Santo Tomas. (1979). “Domingo de Salazar, OP, First Bishop of the Philippines (1512-1594): Defender of the Rights of the Filipinos at the Spanish Contact” Philippiniana Sacra XX.University of Santo Tomas. (2001). Domingo de Salazar, OP, First Bishop of the Philippines, 1512-1594.University of Santo Tomas. (1986). “Opinion of Fr. Domingo de Salazar, O.P. First bishop of the Philippines and the major religious superiors regarding slaves.” Philippiniana Sacra. 22(64).University of Santo Tomas. (1986). “Domingo de Salazar’s Memorial of 1582 on the status of the Philippines: A manifesto for freedom and humanization.” Philippiniana Sacra 21(63).University of Santo Tomas. (1990). “The Synod of Manila: 1581-1586.” Philippiniana Sacra.University of the Philippines-Diliman. (2007). Church-state politics in the justice issues of the 16th Century Philippines. Unpublished Dissertation,Villaroel, F. (2000). “The Church and the Philippine referendum of 1599.” Philippiniana Sacra (Vol.XXXV).Yale Courses. (2011). Durkheim’s theory of Anomie. 23. Durkheim's Theory of Anomie - YouTubeZaide, G. at annots. (1990). Documentary sources of Philippine history. (Vol. 2). National Bookstore.

The purpose of this article is to describe the face of poverty in the Philippines. Specifically, through a review of literature, it enumerates the features of destitution in the Philippines, identifies the problems that create, maintain and worsen poverty, and illustrates the coping processes of Filipinos who have made it out of poverty. Empirical studies discussed perceptions of the poor, homelessness and subhuman living conditions, marginalisation from economic growth, mental and physical health concerns due to socio-economic deprivation and deficiencies in health care, family stressors, overseas working, increased violence and social injustices to children, increasing numbers of street children, and the cultural values in the Philippines (e.g., pagpupunyagi: perseverance and resourcefulness, pakikipagkapwa: reliance on others). Based on the study by Tuason (2008), the model of coping processes of those who were born poor and became rich is illustrated. The model includes the domains such as: the experience of deprivation; negative emotions of self-pity, insecurity, envy and anger; intolerance for continued poverty; praying to God for change; dreams for self and resourcefulness; education and drive; gratitude; helping those in need; and lucky chance events. For those born poor, the societal structures in the Philippines keep most everyone from being economically successful.

Women migrant workers often face a variety of problems in the workplace, for example violence, sexual abuse, rape, extortion, and so on. Social protection systems for women migrant workers in other countries are very important. In the Philippines, there are two social protection systems to improve social welfare for vulnerable populations. Two models of social protection called the health care system and social health insurance. Both social protection systems can be managed, as based on: (1) culture value, (2) to be funded by the financial institutions, (3) implemented freely, (4) the scheme is combined with the national health insurance system, (5) able to create a high quality service. The conditions of women migrant workers are more vulnerable than male workers. So, the social protection for women migrant workers is urgent and need policies to protect them. The Government of the Philippines emphasizes the problems related to the obligation of women migrant workers to have right information and guidance before they leave the country in order to minimize social problems. Finally, social protection, not only in the Philippines, but also cooperation among countries to ptotect women migrant workers by making policy of social protection from local, national, regional, and international level. Keywords: Migrant Worker, Social Protection in Philippines, Health Care System, Social Health Insurance

Feminisation in the teaching profession is a global issue. It has been said this problem implies gender inequality in relation to their male counterpart for it results in the lack of male models in the basic education and, thus promote social exclusion. This social reality is also the case in the Philippines. Data in 2008–2009 from the Philippine Commission on Women reveals that about 89.58% of the teachers in public elementary and 77.06% in the public secondary schools are female (pcw, 2014). In this regard, this paper argues that feminisation of education in the Philippines, all the more result to uncompromising situations of female teachers for as women, they need to work in shifts as part of their changing roles both in school and at home. Further, this paper presents an analysis of the narratives of ten female teachers in basic education which reveals that in spite of the feminisation of teaching from a purely statistical perspective, they still remain disadvantaged in the career that had always been believed to be their domain, especially in the area of career promotion. Limiting factors to the promotion of women still point to their social conditions as women, where the multiplicity of social expectations and duties in their diverse spheres clash to the detriment of their careers.

Current prison management models strictly prohibit inmates from assisting with prison administration or governance. This is feasible in developed countries where governments can provide adequate resources, security, and personnel. It is not, however, realistic in developing countries like the Philippines, which is characterized by poverty, corruption, and underresourcing of correctional facilities. In such circumstances, inmate leaders tend to share governance with prison administrators. Despite occurring out of necessity, not by design, this system normalizes social conditions within a prison. This article examines the ramifications of such a shared governance model for correctional management by means of ethnographic research.

As a rehearsal of a “tropical imaginary” that attempts to accentuate the entanglement of literature with the material world, this essay ‘coincides’ Jose F. Lacaba’s 1965 poem “Ang Kapaguran ng Panahon” (“The Weariness of Time”) with the 2015 El Niño phenomenon in the Philippines­ and its violent culmination the following year in Kidapawan City, Cotabato Province, Mindanao. While time or panahon in the Philippine tropics is usually intuited as generative, this essay outlines the possibility of its being worn down, not simply as a “natural” consequence of the present climate emergency, but as a critical outcome of the predominant political infrastructures that practically prohibit the phenomenon of time from unfolding. As such, it becomes imperative to recognize that beyond the current conditions banally imposed as “arog talaga kayan” or “how things really are” is the urgent need for social reform—daring tropical imaginings through which Philippine time can possibly become anew.

This study argues that women's gendered experiences record distinctive features of their subordinate yet resilient positions at home and in society. It portrays the work and lives of selected women in a changing peasant fishing community in the Philippines and suggests directions by which power relations implied in their personal, local, and global lives might be more fully grasped. Despite an underlying perception of 'separate spheres' reflected in such local notions of work as pangabuhi and pangita, the women pragmatically pursue 'public' and market-related roles and activities for the immediate 'private' requirements for their households' sustenance and reproduction. Nevertheless, they are less discerning, and thus, less active in negotiating their strategic interests as women. The recommendations underscore the socially constructed character of gender divisions so demystifying the myths that sustain them. Social development projects that assist but not exacerbate the burdens of rural women are also endorsed.

Students pursue different goals in school, which have been shown to influence a variety of educational outcomes. The achievement goal framework which focuses on mastery and performance goals is currently the most dominant paradigm for the examination of students‘ goals in the school setting. Numerous studies have shown the different consequences associated with the pursuit of mastery and performance goals. However, a limitation of achievement goal theory is its neglect of social goals which pertain to social reasons for studying. This is surprising given the importance of interpersonal relationships for adolescent students. Moreover, from a cross-cultural perspective, social goals seem to be even more salient for students from collectivist cultures due to the greater importance of the relational fabric in such societies. Therefore, the general aim of this study was to investigate the types, the structure, and the consequences of social goals in a collectivist cultural context. Five inter-related studies were conducted with Filipino secondary school students. Study 1 was a qualitative study which aimed to assess the different types of goals that students pursued. Results indicated that most of the goals pertained to social goals, and only a minority of these referred to the more commonly-researched achievement goals. Studies 2 and 3 aimed to examine the cross-cultural applicability of the 2 x 2 achievement goal model and the hierarchical and multidimensional model of social goals respectively in the Philippine setting. The 2 x 2 achievement goal model posits a distinction between four types of achievement goals: mastery-approach, mastery-avoidance, performance-approach, and performance avoidance, while the hierarchical and multidimensional model of social goals construes social goals as a higher-order construct underpinned by five specific types of social goals: social affiliation, social approval, social concern, social responsibility, and social status. Results of these two studies indicated that these models were both applicable to Filipino students. As such, they were used in the subsequent studies. The aim of Study 4 was to test the relationships among achievement goals, social goals, academic engagement, and achievement. A longitudinal design was adopted and results indicated that social goals were the most salient positive predictors of academic engagement. They were also negative predictors of academic disengagement. Engagement and disengagement, in turn, mediated the impact of goals on subsequent academic achievement. Study 5 examined the relationships among achievement goals, social goals, and well-being. A longitudinal design was adopted, and results showed that mastery-approach and social goals were the most beneficial for well-being. Taken together, these studies showed the importance of investigating social goals alongside the oft-examined achievement goals given their greater salience and their causal dominance over achievement goals in predicting both achievement-related and broader well-being outcomes. Theoretical and practical implications, as well as directions for future research are discussed.
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This study focuses on communities in conservation in central Philippines, with reference to marine protected areas. It analyzes communities as intersections of multiple actors with stratified interests and power, involving complex processes of place-making, ecological knowledge, tenure, governance, markets, and negotiation with domestic and international non-governmental organisations (NGOs). As rights to places are fundamentally at issue with protected areas, matters of tenure are central for the study. And because marine protected areas (MPAs) are community-based, questions of local empowerment have equal centrality.
The ownership of rights to marine resources by village members is a necessary if not sufficient condition for the political empowerment of communities in conservation. The issue of property rights in the Philippines is irrevocably linked to issues of equity, as social actors confront prevailing unequal relations of power. The development of community commitment to the reconfigured arrangements of marine protected area establishment depends on substantial economic gains for marginalized villagers, an equitable distribution of those gain, the ecologically sound management of resources over which rights are negotiated and gains generated, and a socially meaningful realignment of relations of power among nested sources of authority.
My analysis points to the advantages of a reinforced community property regime that would call for measures by the national government to enhance villagers' tenure over their settlements and community waters (katubigang barangay). Such a regime is no panacea for the manifold social and environmental challenges faced by communities, but it would enable them to engage more confidently and constructively with state, NGO and other interests in conservation, and to address the real or perceived threats of dislocation by externally proposed schemes.
Two villages with MPAs in the province of Bohol in central Philippines serve as case study sites to explore intertwined social, economic and political variables that influence issues of conservation, equity and empowerment.

This research is an exploration of the place of religious beliefs and practices in the life of contemporary, predominantly Catholic, Filipinas in a large Quezon City Barangay in Metro Manila. I use an iterative discussion of the present in the light of historical studies, which point to women in pre-Spanish ‘Filipino’ society having been the custodians of a rich religious heritage and the central performers in a great variety of ritual activities. I contend that although the widespread Catholic evangelisation, which accompanied colonisation, privileged male religious leadership, Filipinos have retained their belief in feminine personages being primary conduits of access to spiritual agency through which the course of life is directed. In continuity with pre-Hispanic practices, religious activities continue to be conceived in popular consciousness as predominantly women’s sphere of work in the Philippines. I argue that the reason for this is that power is not conceived as a unitary, undifferentiated entity. There are gendered avenues to prestige and power in the Philippines, one of which directly concerns religious leadership and authority. The legitimacy of religious leadership in the Philippines is heavily dependent on the ability to foster and maintain harmonious social relations. At the local level, this leadership role is largely vested in mature influential women, who are the primary arbiters of social values in their local communities. I hold that Filipinos have appropriated symbols of Catholicism in ways that allow for a continuation and strengthening of their basic indigenous beliefs so that Filipinos’ religious beliefs and practices are not dichotomous, as has sometimes been argued. Rather, I illustrate from my research that present day urban Filipinos engage in a blend of formal and informal religious practices and that in the rituals associated with both of these forms of religious practice, women exercise important and influential roles. From the position of a feminist perspective I draw on individual women’s articulation of their life stories, combined with my observation and participation in the religious practices of Catholic women from different ethnic and socio-economic backgrounds, to discuss the role of Filipinas in local level community religious leadership. I make interconnections between women’s influence in this sphere, their positioning in family social relations, their role in the celebration of All Saints and All Souls Days in Metro Manila’s cemeteries and the ubiquity and importance of Marian devotions. I accompany these discussions with an extensive body of pictorial plates.

This thesis investigates the collection of levies by the state from Colombian coffee and Philippine coconut producers and the delegation of authority, to mobilise and regulate the uses of the levies, to producers associations in these sectors. The thesis suggests that these activities constitute an “institutional framework” for state-engineered rents, whereby public authority is appropriated by private agents. It asks why similarly-designed institutions for allocating rents yielded different outcomes: Colombian coffee levies are associated with growth-enhancing and producer welfare-promoting investments in coffee production and marketing, while Philippine coconut levies are depicted as non-developmental rent capture by associates of a president. The thesis explains the variation in outcomes by examining the basis in political economy of the power exercised by the leading sectoral organisations, FEDECAFE in Colombia and COCOFED in the Philippines, and how they articulated this power in the mobilisation of the levies. It finds that the conditions for collective action and the exercise of power were more robust for Colombian coffee than Philippine coconut producers. This meant that while FEDECAFE directly intermediated between coffee producers and the state in the mobilisation of rents associated with coffee levies, COCOFED shared the power of mobilising rents with other individual political brokers. This variation led to differences in rent mobilisation: a process that was production-enhancing in Colombia but not in the Philippines. This work thus shows how variations in the political organisation of rent-seeking may be linked to variations in the developmental outcomes associated with the collection and deployment of such levies. Doing so, it seeks to contribute to the understanding of the political conditions under which state-engineered rents may be production-enhancing – an important question in late developing countries, where corruption may be endemic, but state-allocated rents nevertheless necessary for promoting development.

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Modernization theory posits that economic growth and democratization are mutually constitutive processes. I extend a recent literature that finds this relationship to be spurious due to the existence of a number of international factors, specifically the role of foreign capital. Through two-stage least square (2SLS) regressions for as wide a sample as the data allow and two case studies (Indonesia and the Philippines), I find that the presence of US capital significantly influences domestic political institutions. This relationship, however, is non-linear and interrelated with exogenous shocks.
Committee in charge: Tuong Vu, Chairperson; Craig Parsons, Member; Karrie Koesel, Member; Will Terry, Member

AbstractThis chapter shifts scale from Chap. 10.1007/978-3-030-79591-7_2 to focus on the local context and analyse the everyday sets of social relationships that frame the lives of those engaged in fishing livelihoods. The broad structural forces of migration, technology and markets along with the wider economy all intersect with local sets of social structures to shape the conditions in which fishing livelihoods operate. Here we present two examples of how different forms of social differentiation interact with fishing livelihoods. In the Western Philippines, class and status intersect with cultural values to generate power relations and hierarchies in different roles associated with fishing livelihoods. In Pacific Island countries, gender norms structure the different types of fishing activities in which men and women are involved.

AbstractIn this chapter, limited access order (LAO) and open access order (OAO) are used as a conceptual framework for analyzing two peacebuilding cases in Southeast Asia: the Philippines (Mindanao) and Myanmar. The main hypothesis is that the national dominant coalition (NDC) relies on patron–client relationships between national elites and their counterparts in subsidiary communities to control violence in LAOs. The chapter examines the importance of the three key doorstep conditions—the rule of law for elites, perpetually lived organizations in the public and private spheres, and consolidated political control of the organizations with violent capacity—for establishing control of the violence within the territory in these two cases. The chapter suggests that violence is more likely to be controlled when national elites can find it to their advantage to limit violence and make sustained social interaction possible in order to preserve their privileges and vested interests. The two case studies also demonstrate that “rents” (material benefits that the elites use to forge a consensus or to maintain the coalition among them) are used to limit violence and to coordinate the interests of powerful individuals and organizations.

Abstract This chapter shines a light on what happens in the dark: specifically, we present ethnographic insights from the nightlife economy and how chemicals enable youth to work “24/7.” Producers, promoters, DJs, hosts, artists, performers, drag queens, musicians, stage managers, bartenders, hospitality girls, and dancers from Amsterdam, Brooklyn, Bira (Indonesia), and Puerto Princesa (the Philippines) share with the ChemicalYouth team the various stimulants they use to stay awake and perform their jobs during non-typical working hours, and the other chemicals that they take in order to be able to sleep and recover afterwards. In Chemical 24/7 we compare and contrast the chemical practices of youth working at leisure industry sites in the global North to those of the low-income service sector and manual workers in the global South, and discuss how these different working conditions perpetuate chemical use. Our interlocutors rely on a range of chemicals for their work and social lives, and they develop practices to moderate their use in order to avoid adverse effects. Yet their practices differ depending on the availability, marketing, and policing of the substances.

Adjusting to long-standing political economic conditions and the culture of migration in the Philippines, Filipino kin view their role of caring for their families in the Philippines as a form of care for a migrant family member, even though the migrant is not the direct receiver of care. To this end, the stories in chapter one follows the transnational care work within family kin networks to establish just how they reconfigure and make meaning of social reproductive labor in and from different places in a transnational arrangement. The unit of analysis in this chapter is the Filipino transnational family; following care work and its different permutations from the migrant abroad and from families in the Philippines. Further, the roles that extended and fictive kin play in the transnational family emerge as key contribution in shifting gender ideologies in care work.

In countries where LGBTQIA+ people still experience discrimination, what role can queering both science and science communication play in promoting equity and societal change? In the Philippines, the queer and colonized remain subjugated and dispossessed by social, economic, and cultural conditions. This chapter discusses queer people’s experiences working in diverse science communication domains to examine how queering those spaces contributes to broader societal liberation. The chapter explores what queering science communication means in countries where homophobia, unequal rights for LGBTQIA+ individuals, and stereotyping queer representations remain rampant.

Abstract Chapter 1 provides the theoretical background to the book and discusses its synthesis of different feminist perspectives to explain the global political economy of sexual and reproductive health and rights (SRHR) in crisis settings. The chapter draws on analysis of women’s bodies and social reproduction in the Philippines to unpack the neoliberal logic of depletion and its main elements. Social reproduction, and women’s bodies in particular, enables the material conditions for both violence and peace. This chapter lays the conceptual and analytical foundations to the central claim advanced in this book—restrictions to SRHR are not incidental but rather integral to the reproduction of a patriarchal global order.

The oppressive arrival of COVID-19 has had a significant socio-economic impact particularly on low- to middle-income families in the Philippines, leading to a plethora of mental health issues that exacerbate family living conditions. Psychosocial support has been a great need. Magis Creative Spaces, in partnership with ABJ Foundation, implemented an initiative to provide Duyan (‘cradle’ in English) groups: free online expressive arts-based psychosocial support groups for various groups of frontline workers. Focusing on the education, health care, and social welfare sectors, a total of 180 participants took part. In parallel, Magis also initiated a research project to document this initiative. A pool of ten facilitators was arranged in pairs to create a team for each Duyan support group. A general sample of each session’s process is as follows: (1) a moment of stillness and silence to offer prayers of healing and gratitude; (2) the introduction of facilitators and participants; (3) a grounding exercise; (4) an art activity (visual art, movement, music or a combination); (5) sharing and discussion; (6) discussion and questions; (7) group photo; (8) closing. Co-authors Alfonso and Atayde, supervising clinicians for the project, organised all stakeholders of the initiative and reviewed key components of the programme. After each of the Duyan support groups were completed, all facilitators were involved in a post-Duyan session group process to harvest stories through drawing and storytelling.

Abstract Chapter 3 examines the community as a site of everyday bodily depletion and where the gendered political economy of crisis interventions plays out. It examines bodily autonomy within the political economy of care and control in communities especially during crises by drawing on experiences of internally displaced populations in the Philippines and discusses how restrictions to SRHR are exacerbated under conditions of feminized community survival. As an interconnected arena for household social reproduction, a community’s survival depends on feminized forms of labor. Women therefore comprise the reliable constituents of an underpaid, voluntary, and overworked community workforce because of deeply embedded norms on female altruism, obligation, and self-sacrifice that are reinforced through crisis responses.

The story of David Prescott Barrows – an anthropologist who served in the Philippines and during the US invasion of Siberia – captures many of the points raised in this book. Specifically, Barrows’ life experiences demonstrate that military intervention always interferes with the local society; that strategic objectives must take social conditions into account; that problem framing determines problem solution; that framing a problem incorrectly will frequently result in an unworkable policy; that military personnel conducing operations in close proximity to local nationals should adapt to the social context; that the instrumentalism of national security often negates the objective; that adversaries always seek knowledge of their opponent and in certain contexts anthropological knowledge has great efficacy to combatants and so on. Barrows is important to the story because he the only US Army general to have a PhD in anthropology.

Abstract Hidden Wars examines the relationship between sexual and gender-based violence (SGBV) reports and structural gender inequality in three conflict-affected societies in Asia: Burma, the Philippines, and Sri Lanka. This Introduction suggests that the presence and type of SGBV in a conflict reflects highly politicized and gendered societies. Scholars and policymakers acknowledge reporting gaps and silence pose major difficulties for identifying and responding to SGBV, but rarely note data limitations resulting from the politicized context of reporting SGBV affects data collection on the ground. The extent of SGBV remains hidden. The Introduction outlines how this book will address these limitations by theorizing the social and political conditions—especially reporting—for SGBV through the examination of low-intensity conflict environments like those predominant across Asia.

As climate change intensifies in many parts of the world, more and more policymakers are concerned with its effects on human security and violence. From Lake Chad to the Philippines, including Afghanistan and Syria, some violent extremist (VE) groups such as Boko Haram and the Islamic State exploit crises and conflicts resulting from environmental stress to recruit more followers, expand their influence and even gain territorial control. In such cases, climate change may be described as a “risk multiplier” that exacerbates a number of conflict drivers. Against this backdrop, this case study looks at the relationship between climate change and violent extremism in North Africa, and more specifically the Maghreb countries Algeria, Morocco and Tunisia, which are all affected by climate change and violent extremism. There are three justifications for this thematic and geographical focus. Firstly, these countries are affected by climate change in multiple ways: water scarcity, temperature variations and desertification are only a few examples of the numerous cross- border impacts of climate change in this region. Secondly, these three countries have been and remain affected by the activity of violent extremist groups such as Al Qaeda in the Islamic Maghreb (AQIM), the Islamic State organisation (IS) and their respective affiliated groups. Algeria endured a civil war from 1991 to 2002 in which Islamist groups opposed the government, while Morocco and Tunisia have been the targets of multiple terrorist attacks by jihadist individuals and organisations. Thirdly, the connection between climate change and violent extremism has received much less attention in the literature than other climate-related security risks. Although empirical research has not evidenced a direct relationship between climate change and violent extremism, there is a need to examine the ways they may feed each other or least intersect in the context of North African countries. Hence, this study concentrates on the ways violent extremism can reinforce vulnerability to the effects of climate change and on the potential effects of climate change on vulnerability to violent extremism. While most of the existing research on the interplay between climate change and violent extremism concentrates on terrorist organisations (Asaka, 2021; Nett and Rüttinger, 2016; Renard, 2008), this case study focuses on the conditions, drivers and patterns that can lead individuals to join such groups in North Africa. In other words, it looks at the way climate change can exacerbate a series of factors that are believed to lead to violent radicalisation – “a personal process in which individuals adopt extreme political, social, and/or religious ideals and aspirations, and where the attainment of particular goals justifies the use of indiscriminate violence” (Wilner and Dubouloz, 2010: 38). This approach is needed not only to anticipate how climate change could possibly affect violent extremism in the medium and long run but also to determine whether and how the policy responses to both phenomena should intersect in the near future. Does climate change affect the patterns of violent extremism in North Africa? If so, how do these phenomena interact in this region? To answer these questions, the case study paper first gives an overview of the threat posed by violent extremism in the countries of study and examines the drivers and factors that are believed to lead to violent extremism in North Africa. Secondly, it discusses how these drivers could be affected by the effects of climate change on resources, livelihoods, mobility and other factors. Finally, an attempt is made to understand the possible interactions between climate change and violent extremism in the future and the implications for policymaking.

The past decade has been characterized by increasing concern about the medical, social, and economic problems associated with reproductive tract infections (RTIs). The goal of preventing and curing RTIs is now being prioritized by public health agencies in the developing world. Very little research has been conducted on the problem of RTIs in the local context, and it would be helpful for program managers if the knowledge and beliefs now being held about RTIs were more clearly delineated. Knowing more about the way in which these illnesses are viewed by the community, about traditional practices for preventing and curing RTIs, and about the results of ongoing public health initiatives designed to deal with these conditions is also needed. The present study, as this report states, utilizes a qualitative research technique known as focus group discussions as a means of stimulating people to speak up on this subject. While the study won’t provide precise statistical profiles of study respondents, it should allow a first-hand glimpse of the ways in which RTIs are perceived and responded to by a group of "typical" Filipinos.