Buhay Pinoy

Figure 10 will show that the aspect of traumatization and its
implication to peace building is not at all simplistic. The framework
describes that there is so much to do about peace building. But on the
other hand, the framework gives a holistic perspective on how peace
building should be approached. The framework also emphasizes that
peace building is not only about resolving the conflict between
Christians and Muslims. Muslim-Christian conflict is only but an effect of
the entire traumatization of the nation. But if we intend to trace the
conflict, we cannot cut short the history. Hence, the conflict is not only
about the relationship between the Christians and Muslims. The
problem lies in the understanding the process on how the conflict
developed.

The framework defines peace building as a process of becoming
aware that the nation, regardless of ethnicity or beliefs, was a victim of
the events of the colonization. Thus, the Filipinos of the past and the
present are victims of the trauma of colonization. The victimization may
continue in the future, when the Filipinos of the present fail to look into
the traumatization effect of the colonization. And from this awareness,
reconnection could take place and recovery from the losses could be
concretized.

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PEACEBUILDING

External Philippine Internal
Traumatization Traumatization Traumatization

Individual Family Community Ecological
Traumatization Traumatization Traumatization Traumatization

Psychological
Traumatization

Emotional Cognitive Physical Social
Traumatization Traumatization Traumatization Traumatization

Cultural Economic Spiritual

Traumatization Traumatization Traumatization

Figure 10. The Peacebuilding Matrix.
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Peace building has to be redefined and reassessed in the context
of a nation traumatized by the colonization. Referring to the matrix
(Figure 10), peace building is an internal and external process that
interconnects the systems that play important roles in the life of the
Filipinos. But it seems clear that the Filipinos are unaware that these
different systems create much conflict in the lives of the Filipinos. Let
me set an example. I remember very well when I worked in an NGO for
peace building. I witnessed how peacebuilders had to fight each other
for a work position. Funds that was intended for peacebuilding was used
inappropriately. Even peacebuilders are encroached with the issue of
power and corruption. It appears to me that the peacebuilding in the
Philippines is too detached from the processes of peace. Even the
peacebuilders are unaware that they are also victims of traumatization
and they are still controlled by its effects.

I believe that it is too narrow to assume that by giving autonomy
for the entire Mindanao to be managed by the Muslim leaders will bring
solution to the perennial armed conflict and eventually will bring peace.
The fact is that the many Filipino Muslim leaders are already
contaminated by the virus-like values and perspective left by the
colonizers. It is a fact that in history, the Americans had manipulated the
Muslims leaders to accede to their self-serving plans. Another fact is
that, similarly, this power centered leadership is concurrent in all areas
of Mindanao. It will be all difficult to find a model of leadership that
emphasizes not only an external progress but also an internal
development. But unfortunately, even with external development, to
find one by chance is limited. The basic question is, to whose leadership
should the lives of the Filipino Muslims be entrusted when the majority
of the existing Muslim leaders are also corrupted by the power centered
values?

Another clear example is the current Mindanao massacre that
killed at least 57 innocent civilians because of political rivalry. The sad
part is that the two opposing parties would often sit or lead a peace
forum. But if one is aware about the story of colonization, this incident is
too little compared to the thousands killed by the Spanish, British,
Americans and Japanese. As trauma expert would say, “Traumatization

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may recur in different time and form when unaddressed (Herman, 1992;
Levine, 2000; & Brahm, 2005).” History repeats itself. The history of the
inability to listen may continue.

Peacebuilding has to be looked at as an interdependent process.
It is not a goal that is isolated to other existing reality. The Filipinos
basically have lost the awareness of its own existence. Hence, peace
building is about getting reconnected to community, its history and
organic resource.

For the past years, much effort has been put forward to attain
peace in Mindanao. But the effort seemed to be not enough to bring
peace into a reality. I only sense that there is little effort in making the
community the forerunner in hitting an important goal --peace.
Unfortunately, there is also little attention given to peace building that is
focus on preserving the community or much less- formulated by the
community.

The problem in the peace building in the Philippines is that the
institution and groups that are working for peace processes are so focus
on pacifying the rebel groups. It seems to overlook that the systems that
are supposed to support the goal for “peace” is problematic. This is to
say that the educational, political, ecological, socio-economic, and
health systems are at a loss. These systems are disconnected in
restoring this nation. In fact, these systems contribute to the problem
on “peace”.

Another huge concern is that the whole nation is quite detached
from the peace building efforts. First, the nation is detached from
history of the nation. Second, the nation is less informed about the
peace building issues. Third, the nation is less knowledgeable about
what peace building really means. Fourth, there is no institution that
gives the nation the integral information about peace building. Fifth,
there is less involvement of the communities in the discussion about
peace.

To sum it all, the majority of the Filipinos are uninformed about
peace processes (Figure 10). The whole psyche of the Filipinos is so
traumatized to absorb the issues of peace building. When the basic goal

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of the Filipinos is survival and not the development of the community,
peace is only but a piece of disillusion. But if Filipinos would start to
recover its ground, peace becomes not an activity but a lifestyle.

Reconnection process in the context of peace building should be
looked at not in only in the context of conflicts between two groups
such as the Muslim and Christians. But the reconnection should be
looked at in the context of the whole nation suffering from the systemic
effects of the colonization.

Again, given the example of the recent Mindanao massacre that
victimized 57 innocent civilians because of political rivalry, the Muslim
leaders are already contaminated with the consciousness which the
colonization had left-- the hunger for power. This endemic issue goes
across the nation.

But the problem is that there is a lack of awareness that the
colonization had brought damages in the life of the Filipinos. Another
problem is that there is a lack of effort to inform the Filipinos about the
issue of colonization. All the conflicts that are happening in the
Philippines such as economic, peace and order, ecological, and
governance problems are the byproduct of the colonization. The whole
consciousness in the Philippine system could be traced down to the
activities of colonization. It may be difficult to admit or understand, but
the perspective on traumatization would agree with me that Filipinos of
the past and the present are victims of colonization.

But first and foremost, coming from the concerns of colonization,
peace building had to be redefined. How should peace process be
defined in the context of a nation shattered by the colonization? The
irony of it, the perspectives which most of the Philippines peace builders
use is formulated by the Western specifically of the colonizers.

Now, let me present my perspective about peace building. Figure
11 describes the different elements of peace building.

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PEACEBUIDLING

RECONNECTION WITH RECONNECTION TO
COMMUNITY TRAUMA HISTORY

DISCOVERY OF COMMUNITY
PEACEBUILDING RESOURCE

Figure 11. Peacebuilding Process.

I would like to emphasize that there is a need to change the
consciousness about the understanding of “peace” in the Philippines.
Peace is not only about the absence of war, hostility, violence, and
injustices. Peace is a process of reconnection from the trauma of
colonization (Figure 12).

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NEW Community
COMMUNITY Development
AWARENESS
RECONNECTION

PSYCHOLOGICAL TRAUMATIZATION PSYCHOLOGICAL
TRAUMATIZATION OF THE PHILIPPINES EFFECTS

NEW FORMS OF
TRAUMATIZATION

GLOBALIZATION SOCIO-ECONOMIC ECOLOGICAL
MASS MEDIA HEALTH
POLITICAL INTERNATIONAL
EDUCATION DEBTS

RELIGION

NEW FORMS OF
CONFLICT

Figure 12. Breaking the Cycle of Trauma.
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With my discussion and learning with the community, peace is a
community connection. Community connection happens when the
community becomes aware of its history. History includes the
community taking the choice to be informed about the processes which
exploit, enslave, and oppress the people. Connecting with community
history also includes getting connected with their positive resources
such as positive community relationship, perspectives, and lifestyles that
are intended to benefit the community. In my twenty years of working
with poor communities, I realized that the people who are connected to
their community have the capacity to create positive changes. There is
only a need to give this community a break to prove itself.

The community creating awareness of their history, resources,
and deep sense of connection had to be maximized and utilized to the
advantage of the community. In my study, when the people utilized
pintakasi with so much awareness in their planning, implementation,
and evaluation of their programs to benefit the community, I discovered
that pintakasi has so much potential in building a community not only
on peace process but on the entire community systems that needed
reconnection.

Utilizing an organic community resource has a pragmatic impact
for the community. First, when a community utilizes a process that is
not alien to them, the people could easily understand and execute. And
it is more sustainable because it is a natural process. It is a lifestyle that
is innate and not artificial.

The community has to create a model for peace development.
This has to be defined by the community and nobody else. This includes
the community providing specific components. In the study that I did
with the community, the people realized that the different institutions
that surround them, such as education, political, health, ecological, and
socio-economic, do not provide significant help in their problems on
poverty and corruptions. These institutions are so disconnected to
provide a balance services for the community. If these institutions do
not play important roles in creating positive change in the lives of the
poor, what is the most appropriate to do? In this case, again, the
community has to decide. Perhaps, the community could answer the

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following question, “What kind of educational, political, ecological, and
socio-economic system is needed to restore a shattered nation?”

The colonization has introduced the survival system. For
instance, one has to work or study in order to stay alive for the self or
for the family. It is a system that disconnects individual to the
community. For instance, ask the nursing students why they wanted to
be a nurse. Definitely majority of them would say that they wanted to go
the first world country to work and earn money. They might be
conscious or unconscious of the fact that millions of Filipinos need
medical attention. This is an example of education for survival. Hence
education in the Philippines is focused on survival. Sadly, the Philippine
educational system does not help the students to connect to their roots
and discover processes that will restore and heal the nation.

There is another unfortunate unconscious reliving of colonization
values. Students and schools have to compete with each other for
excellence. But excellence for what? For having the highest I.Q.? For
having an exceptional talent? The community has taught me an
important lesson. Education only becomes more meaningful when it is
utilized to benefit the community. But when education is simply for
survival-- of ego, what is the essence of it all?

Reconnection and Implications for the Practice of Psychology in the
Philippines

The reconnection process also goes with the search for
psychological process that is relevant in the lives and growth of the
community. I believe that there is a need to search for psychology in the
Philippines that reconnects people to the community. I also assert that
as a recovering nation, a psychology that is centered on personal well-
being is not the need of the Filipino communities. I am speaking from
my twenty years of deep involvement with the communities in the
Philippines.

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PHILIPPINE
PSYCHOLOGY

RECONNECTION WITH RECONNECTION TO
COMMUNITY TRAUMA HISTORY

DISCOVERY OF COMMUNITY
PSYCHOLOGICAL RESOURCE

Figure 13. Framework for Psychology Reconnection.

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Psychology for A Fragmented Country

Philippines needs a psychology that is rooted and grounded in
the history of trauma. It is only by retracing the damages brought by the
colonization that the Filipino psychologists could respond to the pressing
needs of the nation. The problem is that the majority of the
psychologists in the Philippines, if not all, subscribes to Western
Psychology. But Western Psychology is generally for individual survival.
However, for a shattered nation, such perspective will not work. It will
only augment the fragmentation of the nation.

At this point, I could only but suggest that the psychology in the
Philippines has to undergo the process of reconnection. And to
reconnect, the Filipino psychologists have to go back to their respective
communities. With the communities, psychologists have to rediscover
their roles, responsibilities, and relationship to their respective
community. At the end, hopefully, they will be able to discover the kind
of psychology which this nation needs. Again, as far as my perspective is
concerned, community becomes the resource and the only basis for
reconnection.

In my personal experience of reconnection with the community, I
realized that to be a psychologist is not a career that makes me separate
from the community. I am a psychologist because I am part of the
community. My role has become more relevant not because on how
western psychology defines it. But on how the community shapes my
role.

I guess, this is also a challenge not only for a psychologist but for
all the Filipinos who are struggling to find his/her identity and space in
this world: to try RECONNECTION. Reconnect to the community,
community resource, and community history.

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chapter 7

Empowering Psychologist/Leader

Psychologist in the Community

A psychologist or community leader who hopes to empower the
community with whom he works has to find new ways of working with
the community. Community workers have to discover improvised
techniques in dealing with a community (Davies, 2001; Berry et al., 1992
& Tungpalan, 1980). This could entail living and staying with the people
as Jocano (2002) did.

Freire (1984) said that getting into issues of transformation
includes reflecting and acting with the poor people. Freire believes that
dealing with poor communities must include components of
transformation and development. This in return means the
transformation of social structures, leading towards social justice
(Prilleltensky, 2005; Schultz, 1998; & Popper, 1984). Transformation
includes awakening the awareness on different issues that affect
community relationships. This also includes the awakening of a sense of
social responsibility, personal growth, widening of perspectives, building
capacities, and effective and integral use of resources.

Critical psychologists also challenge psychologists to work
towards emancipation and social justice, and to oppose the uses of
psychology to perpetuate oppression and injustice (Prilleltensky, 2005 &
Baro, 1994). They also added that another role of a psychologist is to
raise questions about what psychology is doing to promote social justice
and human liberation rather than human suffering and social control
(Prilleltensky, 2005; Baro, 1994; & Popper, 1984).

A psychologist has to recognize the concerns of the people. And
he/she helps facilitate in the identification of capacities (Horton 2003 &
Berry, 1992). In contrast with the conventional view that psychologists
are the experts, transformation-oriented workers believe that the

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people are the experts (Prilleltensky, 2005 & Freire, 1984). Oribe (2006)
and Berry et al. (1992) stress that a community leaders should start with
what the people know and build on what they have. With their
integrative and critical skills, psychologists could transform existing
psychological theories so as to realize their potential to liberate and
empower people (Compton, 2005; Barcheid, 2003; Baro, 1994; &
Prilleltensky, 2005;). Similarly, Baro (1994) states that psychologists
have to discover how theories can be transformed and redirected to
achieve the fundamental aims of freedom and liberation. A psychologist
who is committed to the poor people contributes to social development.
He/she redesigns theoretical and practical tools from the perspective of
the lives of the people (their sufferings, aspirations, and struggles)
(Freire, 1984; Prilleltensky, 2005).

Berry (1992) spells out well that there are psychological
processes (this includes roles of psychologist) in the Western that
mismatch the need of developing countries. These psychological
strategies and roles are unlikely to be very useful for developing
countries. He stresses, “Such export and import of Western psychology
is not likely to constitute an “appropriate psychology” for developing
countries.” He also poses a challenge: psychologists in developing
countries should find an alternative to make psychology and knowledge
relevant to the needs of the poor.

It is not only the psychologist’s theories that will change. A
psychologist who has a social conscience will also have a change in
“clientele’: he/she gives a preferential option for the poor (Noguera,
2009, Decenteceo, 1997; Berry, 1992; & Freire, 1984).

A new role: The empowering psychologist

The considerations presented in the previous section are
intended to offer the psychologists a role different from his
conventional role of expert. This new role is that of the empowering
psychologist. The central roles of the community psychologist are to
work in solidarity with disadvantaged people and to accompany them in

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their quest for liberation and well-being (Prilleltensky, 2005, Baro, 1994,
& Freire, 1984).

An empowering psychologist allows the people to be involved in
discussion and evaluation that concern the community (Prilleltensky,
2005; Noguera, 1996; Orbeta, 1996; & Tezon, 1989). People engage in
dialogue and exchange thoughts, opinions, feelings, dreams, reactions,
reflections, and insights. To empower would include collaboration
(Tezon, 1989), partnership, involvement in finding solution and
implementing action (Handbook of community action programs, 2001;
Ezell, 2001), participation and shared common interest and concerns
(Co, 2007; Levine, 1997; Sutton, 1994 & Cary, 1970).

A community psychologist works alongside the poor to
ameliorate their plight (Prilleltensky, 2005 & Baro, 1994). A psychologist
who has concern for the poor pays attention to social problems. But it is
not only about that. He/she has to work closely with the people in
discovering solutions to community problems. Thus, the role of a
community psychologist is to defy narrow roles (as defined by tradition
or convention) by being a philosopher, a researcher, and an activist all at
once. The psychologists would not easily leave the community after
he/she has done the research with the poor people. He/she continues to
struggle with the poor (Prelliltensky, 2005 & Baro, 1994).

To be empowering, a psychologist working in a community looks
into the development of the poor people. Psychologists promoting
positive psychology say that development is about people acting
effectively. It is about people sharing resources (Compton, 2005 & Carr
2004), acquiring skills, (Simpson, 2003), building local strength, and
owning of problems and solutions. Development coming from a deep
sense of awareness is done by promoting education, abilities, and
opportunities for each individual as well as for the community
(Compton, 2005; Carr, 2004; Oskamp, 1998; & Popper, 1984). It involves
meeting basic needs such as education, health, clean water, house, and
safe working conditions. Community development is an on-going
discovery of resources and strengths (Compton, 2005 & Simpson, 2003).
It takes constant reflection and action (Freire, 1984).

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The empowering psychologist acting with and within an
empowered community (which has a strong sense of its needs,
capabilities, solidarity, and goals) towards the goal of transformation is
the role I see for myself. It is the context of this research. What I will
report on further makes sense to me within this context.

Empowerment

Empowerment is a multi-dimensional social development that
helps people gain control over their own lives (Prilleltensky, 2005;
Davies, 2001; Baro, 1994; & Freire, 1984). It is an experience that
fosters power in people for use in their own lives, their communities and
in their society, by acting on issues they define as important. In addition,
one important implication of this definition of empowerment is that the
individual and community are fundamentally connected.

When people feel that they are connected to the community,
they are in the best position to understand and shape the environment
(Berry, 1992). People would know what they need. They need not be
told of their aspirations. People also know their resources, talents, and
potentials; although these may have to surface to awareness so that
these assets can be utilized for their positive development. They are in
the best position to measure and become the agents of change (Craig,
2003; Evalt, 1998; Berry, 1992 & Ortigas, 1980).

The Filipino is seen to gain meaning from the sense of belonging
to a community of co-burden bearers that in return gives meaning to
the act of burden bearing. Issues are clarified: issues of self, of being
with other, of bearing up, of letting out breath when tired, and of seeing
things in different ways (Decenteceo, 1997).

Positive psychologists spell out that positive relationship plays an
important role in human life. People discover strengths through positive
relationship in a community (Compton, 2005 & Keys & Haidt, 2003). Pro-
Social Behavior which is voluntary behavior motivated to benefit
another (Aspinwall & Staudinger, 2003) creates positive impact in a
community relationship. Neighborhoods that are high in coordination of
available social services also contribute to more positive outcomes.

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Compton (2005), a positive psychologist, sees empowerment as
one of the key ideas in community psychology. He refers to
empowerment as enabling people who are marginalized or
underprivileged to gain measure of personal and political power; it is
about taking charge of one’s life and feeling a sense of efficacy,
competence, and self-determination.

Empowerment is also seen as a choice by which the poor people
share power in working together to find strength and purpose in a
common vision-- social change (Freire, 1984). Part of empowerment is
the decision-making which allows the people to discover skills and
capabilities (Compton, 2005; Carr, 2004; Prilleltensky, 2005 & Berry,
1992). Their potentials are unleashed so that they can respond to their
concerns. People learn to assess and ask questions related to their
welfare and development as persons and as a community.
Empowerment means giving the disadvantaged groups the power to
participate and take decisions to obtain power. It also means capacity
building, developing potential, extending knowledge and using these to
uphold their rights (Prilleltensky, 2005; Alipao, 2002; Davies, 2001;
Barman, 2001; Sutton, 1994; Alvarez, 1979).

People assuming power and responsibility over their lives and
future comprises social integration (Compton, 2005; Prilleltensky, 2005;
& Berry, 1992). This means that people are able to organize themselves
freely, express their opinions and become involved in decision-making,
that they can defend their rights and ensure their own welfare. People
are also empowered to manage their resources (Evalt, 1998; DENR,
1991; Bonifacio, 1986; & Ezell, 2001). This also includes people
becoming aware of their own development (Simpson, 2003 & Apuan,
1993) in economic, cultural, political, ecological, educational, and health
aspects (Prilleltensky, 2005).

Grounded in Community Process

Good leaders who work for the dignity of the Filipinos are
leaders who are rooted and grounded in the concerns of the
community. Hence, an empowering leader is a leader who chooses to

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take ground in the struggles of the people. This means that the only way
by which any leader could stop the cycle of corruption is to go back to
the community. He/she has to start to listen and trust the people.

The only way by which a leader could know that he/she is a good
leader is when he/she sees the community improve integrally. The
community improves integrally when it becomes empowering.
Empowering happens when a community becomes aware that they own
a resource that could help itself. At the end, a leader realizes that
development of community is not centered on power but on the
strength of the community.

A community-centered leaders work hand in hand and side by
side with the community. All the decision-making is guided by the
values, needs, perspective, and learning of the community. It is a
leadership that is not centered on personal power but centered on
community connection.

An empowering leader does not impose his/her perspective to
the community. He/she does not tell the people what they are supposed
to do. Decisions are made because of being able to listen, take
partnership, collaborate, trust, respect, and open for collective learning.
An empowering leader does not manipulate the process. He/she is not
threatened by the communities to generate positive ideas that will
benefit the community.

Filipino leaders in any field should see his/her leadership in the
context of the community. The only way by which any Filipino leader
could understand the needs and capacity of the people is to immerse
and live with the community. But even if a leader stays in the
community, he has to remember that the role he/she carries with
him/her does not make him/her superior with anybody else. It is only a
role after all.

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Rooted in History
Colonization has introduced leadership that is centered on greed

for power, money, land, and prestige. On the other hand community
offers a leadership that is centered on community processes--processes
that benefit the community, no more, no less.

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Conclusion

Buhay Pinoy provides a glimpse of the trauma which the Filipinos
experienced during the colonization. It also explains the extent to which
the occupation of Spain, Britain, U.S.A., and Japan had shaped the
consciousness of the Filipino people. Unfortunately, the colonization
had shattered the entire nation because of the setbacks which this piece
of history had left. On the other hand, this presents a lesson on the
implication of violence inflicted upon a nation.

I also presented a structure in understanding a trauma as
experienced by a nation. It likewise asserts that the damage which the
colonization had caused on the dignity of the Filipinos is multi-faceted.
Hence, it points out the areas where recovery, reconnection, and
healing could be directed. But since the time immemorial, Philippines
had not started its recovery process yet. This only means that the
Philippines still suffer from the trauma of its past. Aside from this, the
colonizers had not done anything to repair the systemic damage it had
caused the life and future of the Filipinos.

Beyond laying down the elements by which the history of
Philippine traumatization and humiliation could be understood, I
attempted to describe a process of healing the national trauma -- the
community and history reconnection. It shows that this concept could
be concretized through pintakasi process. The author discovered this
community process when he immersed for three years in Kalamansig, a
community in Mindanao. In a very importance sense he explored this
phenomenon with the community. Apparently, with the community,
the author discovered that pintakasi could be utilized to reconnect the
community and reawaken positive relationship to respond to a very
important concern- the armed conflict and poverty. I assume that that
pintakasi is one among the many community practices that was
fossilized by the colonization. The author asserts that pintakasi holds a
promise in uniting the people to benefit the community. But on the

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other hand, pintakasi is only one among many resources which needed
to be unraveled to benefit the communities of the Philippines.

I believe that Pintakasi is one among the many inherent Filipino
processes that for more than centuries were not given appropriate
attention. The events of colonization had buried the innate capacities of
Filipinos in exchange of embracing a culture and perspective that belong
to the colonizers. In this sense, it is noteworthy to explore community
processes that exemplify the natural positive capacities of the Filipinos
not only to survive but to establish deeper connections with
communities.

The author also found out that reconnecting to history is part of
the recovery process. Although this still needs further validation,
retelling the history of colonization in the traumatization, psycho-social,
and psycho-emotional context could provide a deeper understanding of
the past. This process also provides understanding of the present
struggle of the Filipino people.

When the entire Philippine system is controlled by the values of
the colonization, the peace building effort is also tainted by its impact. In
this case, peace building had to be reevaluated. On the other hand, this
book provides a framework on peace building that is based on
community and history reconnection. This framework asserts that peace
building could be understood better when reviewed in the context of
community and in the context of the history of trauma from the
colonization.

I also post a challenge to Filipino psychologist to undergo the
process of reconnection to discover the relevance of the practice of
psychology in a community that was shattered by the colonization. This
is similarly applicable to leaders to take the stance in protecting human
dignity more than attending to personal interest. It also challenges all
the Filipinos who are searching for meaning in this world to reconnect to
community and history.

The centuries of colonization had resulted to severe psychosocial
damage to the Philippines. In effect, the Filipinos have lost the process
of change. After all, it is not that the Filipinos are not willing to change.

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