Archbishop Socrates Villegas of Lingayen-Dagupan (right) /NJ Viehland Photos
POVERTY, MIGRATION AND FAMILY
Archbishop Socrates B Villegas
CBCP President, October 16, 2014
Rome – Because the family is also an economic unit, poverty impacts on it — more often than not (though not necessarily), negatively. While inspiring stories are told of families that have emerged stronger after having been tested in the crucible of poverty, more often, poverty inflicts terrible wounds on members of the family and sadly, many times, there is never a complete recovery!
Of the nations of Southeast Asia, the Philippines ranks among the highest in the dispersal of its citizens throughout the world. In fact, there is hardly a corner of the world that one will not find a Filipino. In Rome alone, there is a sizable and vibrant Filipino community. And it would be a case of undue generalization to make the claim that it is poverty that drives Filipinos from their homeland to seek their fortunes elsewhere.
We are not the poorest nation, but those who rank lower than us in the economic scale are not as dispersed as we are. This compels us, if we are to understand the phenomenon of the Filipino family in the 21st century better, to look elsewhere for plausible explanations.
Many Filipinos who are abroad are nurses, teachers and other professionals, among these, engineers and agriculturists. They are therefore not at the bottom of the economic scale. In fact, as professionals they would not have really been hungry had they remained home in the Philippines. In dialogues with Overseas Filipino Workers (OFWs), it has become clear that many who have sought employment abroad have done so because they feel, rightly or wrongly, that in the Philippines, they do not get what they deserve.
Philippines hospital doctors, nurses and staff / NJ Viehland Photos
The phenomenon of the nursing profession makes for an interesting case study. At one time, the Philippines fielded nurses all over the world, and till the present, many nurses in the United States and in Europe are Filipinos. And as schools of nursing proliferated in the Philippines, we overstocked the labor market with nurses and really killed the proverbial goose that lays the golden egg. There has been a deleterious slump in the demand for Filipino nurses. Many schools of nursing have closed down, and graduates of the nursing curriculum have had to seek employment as call-center agents, sales representatives, etc.
The point seems to be clear: In the Filipino psyche is a romanticized notion of the West as the land of opportunity accompanied by a deprecatory assessment of the Philippine situation. It is not really poverty alone, nor perhaps principally, that sunders families. It is rather the idealization of the West — and, for non-professionals, or manual laborers, the Middle East — as the land of promise.
Many marriages are threatened by the separation of couples owing to overseas employment of one or the other spouse; this peculiarity of the national social psyche is threatening for it can only mean that not even the family is powerful enough a factor to keep Filipinos home, especially when, we observe, the Filipinos who pack their bags and seek employment abroad are not really impoverished Filipinos.
There is no doubt that the unprincipled aggressive recruitment policies of many Western corporations and business establishments, eager for cheap labor, induce Filipinos with dreams of immediate, though unrealistic, prosperity. Talk to any OFW and you will be impressed at the grasp he or she has of terms relating to placement fees, payment schemes, salaries, benefits, wages, privileges…all this, obviously the result of sweetened deals packaged so as to attract cheap Filipino labor to country’s where a successful birth-control program has a very thin younger sector to take care of an increasingly aging population!
This takes us to a more involved sociological issue that the Philippine church must resolutely and studiously confront: Does the family still matter to the Filipino, and does it matter sufficiently to come before every other consideration that may sacrifice the unity of the family? To cling to idyllic pictures from the past of members of the family cohesively constituting an economic unit working not only in proximity to each other but living under the same roof will be a disservice to a Church that is sparing nothing to be more effective in its pastoral care for members of the family.
It would be presumptuous to offer any definitive answer to this question, but the matter has to be raised, and the problem addressed. Does the Filipino find in family ties and bonds a value so high that others, including the prospect of higher salaries and more comfortable living, can be sacrificed for it? And if the Filipino’s valuation of the family has suffered a downturn, what can the Philippine Church do about it?
Obviously, the Philippine phenomenon is also symptomatic of a universal phenomenon: a re-thinking and a re-shaping of elemental units, the family principally among them. And while many Filipino OFWs will declare that the sacrifice of living apart from spouse and children is one they willingly make ‘for the sake of the family’, one wonders what notion of family life and what norms of family membership Filipinos have when they willing forego conjugal cohabitation, they miss out on the childhood and adolescence of their children, they become strangers to their own families — while they make a pile abroad.
If, as Gaudium et Spes boldly proclaimed, the Church is the expert on humanity, then this anthropological and sociological question has to be something that merits the Church’s serious reflection, the debates and studies of its scholars, and the guiding voice of its shepherds.