essay example tagalog covid

Mga kuwento tungkol sa COVID-19: Sinusubukan ng 72 taong gulang mahalagang manggagawa manatiling malusog habang nag-aalaga ng iba

“Parati akong naka-maskara sa trabaho. Tinatanggal ko lang ito kapag natutulog ako.”

Bago ang COVID-19 pandemya, parating nagtatrabaho si Lilia Antazo. Lumipat sa Estados Unidos ang 72 taong gulang Pilipinang dayuhan kasama ang kanyang asawa at pinaka batang anak noong 2001. Simula noon, nagtatrabaho siya bilang isang pribadong tagapag-alaga.

Nagluluto ng pagkain, naglilinis ng bahay at namimili siya para sa mga pasyente niya. Binibigyan niya sila ng gamot at inaalagaan niya sila na parang sarili niyang nanay, ayon kay Antazo. Pero nagbago ang lahat dahil sa coronavirus.

Kinuwento ni Antazo sa Borderless Magazine ang buhay niya sa gitna ng COVID-19 pandemya.

Read in English

Lagi akong nakamaskara sa trabaho. Tinatanggal ko lang ito tuwing natutulog ako.

Nakakabagot sa trabaho. Nakakabagot at nakakatakot. Nakakatakot dahil kapag sumasakay ako ng bus o tren papunta sa trabaho, iniisip ko, “Paano kung magkasakit ako?” Sobrang takot ako dahil may hika ako. Maingat talaga ako sa lahat.

How a Femme Liberation Collective is Practicing Community Care

Ngayon, bakante ang iskedyul ko. Dati-rati, dalawa ang pasyente ko pero dahil sa COVID-19 tinatanggihan ko na ang trabaho. Marami pa rin nag-aalok ng trabaho pero umaayaw na ako. Natatakot akong bumiyahe at makihalubilo sa mga tao.

Isang pasyente lang sa North Side ang inaalagaan ko tuwing Sabado at Linggo.

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Metapora sa panahon ng pandemya: ilang tala tungkol sa mga metaporang may kaugnayan sa covid-19 pandemic sa wikang filipino.

Hindi maitatangging napakalaki ng naging epekto ng pandemya sa pamumuhay ng mga tao sa iba’t ibang sulok ng daigdig. Hinubog ng ating mga karanasan sa panahon ng krisis na ito ang iba’t ibang aspekto ng ating mga buhay, maging ang paraan kung paano natin tinitingnan ang mismong pandemya. Sa ganitong diwa, nilalayon ng pananaliksik na ito na mailahad ang iba’t ibang pagtingin ng mga Pilipino sa pandemya sa pamamagitan ng pagsusuri sa mga metaporang ginagamit sa wikang Filipino upang ilarawan ang COVID-19 pandemic. Upang maabot ang layunin ng papel, dalawang corpora ang ginamit. Mula sa corporang ito ay itinala ang mga metaporikal na ekspresyong naglalarawan sa pandemya. Batay sa mga nakalap na datos sa corpora, apat na pangunahing tema ang natukoy: ANG PANDEMYA AY DIGMAAN, ANG PANDEMYA AY UNOS, ANG PANDEMYA AY SÚNOG, at ANG COVID-19 AY NILALANG NA MAYROONG PAG-IISIP. Natuklasan sa pag-aanalisa sa mga metaporang ito na ang mga metaporang ginagamit kaugnay ng pandemya ay hindi lamang mga payak na ekspresyong lumilitaw sa mga usapan bagkus ay mayroon itong malawak na implikasyon sa kamalayan ng mga mamamayan at sa pagkilos ng mga nakapangyayaring sektor ng lipunan.

Author: Noah Cruz
Publication Date: 2022, October 10
Publication Type: Journal Article
Published In: Diliman Review Vol. 64 No. 1
Topics: Metaphors
Link: https://journals.upd.edu.ph/index.php/dilimanreview/article/view/8944

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Filipinos and nationalism during the covid-19 pandemic, filipinos helping fellow filipinos.

As COVID-19 strikes the Philippine nation, people rise together to counter it. At the forefront of the fight against the virus are our healthcare workers and various frontliners. Daily, they face the hazard of infection with their mantra: “We go to work for you. Please stay at home for us.”

Healthcare workers who directly work with COVID-positive patients are outnumbered; and due to their first-hand exposure, some staff require quarantine themselves - reducing their numbers. Another big challenge for frontliners is the lack of medical supplies including Personal Protective Equipment (PPEs).

Community quarantine and social distancing has not hindered our kababayans in looking for ways to help with the battle. Different groups, individuals, classmates, colleagues - groups big and small - have come together, despite limited resources and movement. Showing everyone that we are all #InThisTogether.

Asia 21 Young Leaders , Darwin Mariano and Harvey Keh , used their platform, Ticket2Me – The Kaya Natin! Movement in coordination with the Office of the Vice President to help raise funds in order to purchase PPEs, other medical supplies, and care/food packs needed by our health workers and frontliners.

“Each PPE Daily Set Ticket consists of one N95 mask, one gown, two sets of gloves, two pieces of head covers, two sets of shoe covers and one pair of goggles. This is only good for one (1) health worker. Each Food and Care Pack Ticket will help one health worker/frontliner per day. All donors will receive an electronic ticket from our ticketing platform as proof of donation to the Kaya Natin! Movement. Ticket2Me has waived its service fees for this campaign but third-party payment gateway service fees will apply. These service fees are charged by the system's various payment partners including: the credit card processing bank, PayPal, GCash, 7-Eleven, MLhuillier, Cebuana Lhuillier or ECPay. To observe social distancing, online donations are coursed through our #AngatBuhay partner Kaya Natin!”

As of March 24, 2020, The Kaya Natin! Movement has reached PhP28,868,752.79 and have already distributed 23,475 daily sets of PPEs to 1,565 workers.

Ticket2Me is not the only platform and group reaching out to help our frontliners and our most at risk. Netizens have come together to compile organizations seeking donations and assistance through a collaborative spreadsheet HOW TO HELP OUT DURING COVID-19 CRISIS. The list includes drives for frontliners, our affected daily wage earners, homes for the elderly, and our most at risk.

Here are some of the organizations (catering to frontliners) you can donate to:

1. Tulong Kabataan – UP Manila

- What they need: Asking for masks and alcohol

- Who are they helping: patients, healthworkers, and interns of Philippine General Hospital

- Contact Details: +639082111437

2. Philippine General Hospital

- What they need: Personal Protective Equipment (n95 mask, surgical mask, face shield, surgical gowns) 70% Ethyl Alcohol

- Who are they helping: Frontliners (Healthcare Workers)

- Contact Details: Dr. Mia Tabuñar (Coordinator for Resource Generation) 09193506917

3. Ospital ng Muntinlupa

- What they need: Asking for N95 masks, face shields, 70% Ethyl Alcohol, surgical gown, clean/sterile gloves

- Contact Details: Dr. Edwin Dimatatac - 09176294301

4. Philippine Association of Medical Technologists, Inc. (PAMET)

- Contact Details: PAMET Secretariat - (02) 8817-1487 / 09178901118

5. National Children’s Hospital (NCH)

- What they need: PPE, N95 masks, face shields, 70% Ethyl Alcohol, surgical gown, clean/sterile gloves

- Who are they helping: Frontline government workers and healthworkers

- Contact Details: Dr. Jennifer Gianan, Chief Resident - National Children's Hospital 09176392278 or at 264 E. Rodriguez Ave., New Manila, QC Swift Code - BOPIPHMM

6. #ProtectTheFrontline

- What they need : Asking for Surgical masks, surgical gloves, surgical caps, PPE set, N95 masks, protective goggles, plastic boots, plastic aprons, disposable gowns, face shields, scrub suit, alcohol, soap, food, hazmat suits

- Who they are helping: Frontliners

We salute all the people who are trying their best to fight this crisis for fellow Filipinos. There are many ways to support our frontliners and each other during this time. However, one of the best ways to help them is by KEEPING HEALTHY and STAYING AT HOME .

#ProtectTheFrontline

We are here and we are #InThisTogether.

The Kaya Natin! Movement

If interested in donating click here for more details

You can also contact them at [email protected] or +639985968820

How to Help Out During Covid-19 Crisis

If interested in sharing information or donating to organizations – click here for more details

To show your appreciation for our medical frontliners, click here for more details

ʻŌlelo Hawaiʻi
Marshallese

To request language or accessibility for HDOH programs or public meetings, please contact the HDOH Non-Discrimination Coordinator, at (808) 586-4400 or email: [email protected] . Please allow sufficient time for HDOH to meet accommodation requests.

如欲針對在 HDOH 計劃或公開會議中提出語言或無障礙便利方面的要求，請聯絡 HDOH 非歧視協調員，致電 (808) 586-4400 或發送電子郵件至： [email protected] 。請為 HDOH 留出足夠的時間來滿足您的便利要求。

Ren eom kopwe tungor fosun fonu ika atotongeni ren HDOH programs kena ika mwichen aramas meinisin kena, kose mochen kori ewe HDOH Non-Discrimination Coordinator, non (808)586-4400 ika email: [email protected] . Kose mochen mut ngenitamenon fansoun ren an HDOH epwe tori anenian tungor kena.

No ke noi ‘ana i kōkua ma ka māhele ‘ōlelo a i ‘ole ka lawelawe kīnānā ‘ana no nā papa hana a ka HDOH a i ‘ole nā hālāwai no ka lehulehu, e kūkā me ka Luna Ho‘okae o ka HDOH ma ka helu (808) 586-4400 a i ‘ole e leka uila i ka [email protected] . E ‘ae aku i ka manawa lō‘ihi kūpono e ho‘oponopono ai ka HDOH i kāu noi.

Tapno agkiddaw ti lenggwahe wenno pannaka-access ti programa ti HDOH wenno pampubliko nga miting, pangaasim ta kontakem ti non-discrimination nga coordinator ti HDOH sadjay (808) 586-4400 wenno email: [email protected] . Pangaasim ta ipaayam tiHDOH ti undas a tiempo a mangasikaso dagiti kiddaw ti pagdagusan.

HDOHのプログラムまたはオープンな会議における言語やアクセシビリティのリクエストは、HDOH無差別コーディネーター（電話：(808) 586-4400、またはメール： [email protected] ）までご連絡ください。HDOHがご要望にお応えできるよう、十分な時間をお取りください。

HDOH 프로그램 또는 공개 회의에 대한 언어 지원 또는 장애인 편의를 요청하시려면 HDOH 차별금지 조정관에게 (808) 5864400으로 전화하거나 이메일( [email protected] )로 연락해 주십시오. HDOH에서 요청된 편의 사항을 마련할 수 있도록 충분한 시간을 주시기 바랍니다.

如需申请针对 HDOH 计划或公开会议的语言或无障碍服务，请致电 (808) 586-4400，或发送电子邮件至： : [email protected] 联系 HDOH 非歧视协调员。请留出足够的时间，以便 HDOH 有充足的时间来满足便利安排请求。

Ñan kajjitõk am maron bõk melele ikijen kajin ak lale melele ko ñan burokraam ko an HDOH ak kwelok ko aoleb armij remaron etal ñane, jouj im kebaak Rikõlaajrak eo ej lale Ejellok Kalijeklok an HDOH, ilo (808) 586-4400 ñe ejab email: [email protected] . Jouj im lelok ien ñan an HDOH kõtõbrak kajjitõk ko ikijen mennin jibañ.

Ina ia talosagaina le gagana po o le mauaina o polokalama o le HDOH po o fonotaga lautele, faamolemole faafesootai le Taitai Faamaopoopo o le HDOH e Le FaailogaLanu, i le (808) 586-4400 po o le imeli: [email protected] . Faamolemole ia faʻaavanoa se taimi talafeagai mo le HDOH e faataunuʻu ai ia talosaga.

Si desea solicitar servicios lingüísticos o accesibilidad para los programas o reuniones públicas del HDOH, contáctese con la coordinadora de actos de no discriminación del HDOH al (808) 586-4400 o por correo electrónico: [email protected] . Le pedimos que nosconceda tiempo suficiente para que el HDOH pueda satisfacer sus solicitudes de ayuda.

Para humiling ng wika o pagiging magagamit para sa mga programa o mga pampublikong pagpupulong ng HDOH, pakikontak ang Koordinador ng Walang Diskriminasyon ng HDOH, sa (808)586-4400 o mag-email sa: [email protected] . Mangyaring bigyan ngsapat na oras ang HDOH para makatugon sa mga kahilingan sa akomodasyon.

Ke kole ʻa e lea fakafonua pe lava ʻo ngāue ʻaki ʻa e ngaahi polokalama HDOH pe ngaahi fakataha fakapuleʻangá, kātaki ʻo fetuʻutaki ki he Kōʻotineita ʻIkai-Filifilimānako ʻa e HDOH, ʻi he (808) 586-4400 pe ʻīmeili: [email protected] . Kātaki ʻo ʻoange ha taimi feʻunga maʻá e HDOH ke fakakakao ʻa e ngaahi kole ki he nofoʻangá.

หากต้องการขอภาษาอื่นเพิ่มเติมหรือการเข้าถึงโปรแกรม HDOH หรือการประชุมสาธารณะ โปรดติดต่อผู้ประสานงานด้านการไม่เลือกปฏิบัติของ HDOH ที่หมายเลข (808) 586-4400 หรืออีเมล: [email protected] โปรดให้เวลาอย่างเพียงพอเพื่อให้ทาง HDOH สามารถตอบสนองต่อคาขอที่พ ักได้

Để yêu cầu ngôn ngữ hoặc quyền tiếp cận các chương trình HDOH hoặc các cuộc họp công khai, vui lòng liên hệ với Điều phối viên Phụ trách về Không phân biệt Đối xử của HDOH theo số (808)586-4400 hoặc gửi email tới: [email protected] . Vui lòng choHDOH đủ thời gian để đáp ứng các yêu cầu về biện pháp trợ giúp đặc biệt.

Aron mohangyo og pinulongan o access para sa mga programa sa HDOH o publikong mga miting, palihog kontaka ang HDOH Non-Discrimination Coordinator, sa (808) 586-4400 o pag-email sa: [email protected] . Palihog paghatag og igong panahon aron maatiman sa HDOH ang hangyo para sa akomodasyon.

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Filipino (tagalog) - information about coronavirus (covid-19).

Ang impormasyon tungkol sa coronavirus (COVID-19) ay makukuha sa ibaba, isasapanahon namin ito kung kinakailangan.

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Ang “Mababang halagang Teknolohiyang Pantulong sa panahon ng COVID-19 – Paano mo gagastahin ang iyong badyet para bumili ng iyong kailangan,” ay makukuha sa ibaba, isasapanahon namin ito kung kinakailangan.

Mababang halagang Teknolohiyang Pantulong sa panahon ng COVID-19 – Paano mo gagastahin ang iyong badyet para bumili ng iyong kailangan (PDF 4MB)

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Filipino responses to covid-19, research documents filipino panic responses to the global pandemic..

Posted April 30, 2020 | Reviewed by Kaja Perina

What Is Anxiety?
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By Georgina Fairbrother

A recent study explored panic responses to COVID-19 in the Philippines. COVID-19 has been declared a global pandemic and has caused mass lockdowns and closures across the globe. An angle relatively unexplored amidst this global pandemic is the impact of COVID-19 on mental health. The survey conducted was a mixed-method study that gathered qualitative and quantitative data in order to better explore the different dimensions of panic responses.

The survey was conducted through convenience sampling by online forms due to government-mandated limitations of social contact and urgency. The online survey ran for three days and gathered 538 responses. The average age of a survey participant was 23.82, with participants ranging in ages from 13-67. 47% of those who completed the survey were working, 45.4% were students and 7.6% were not working. Of those who completed the survey, 1.3% had witnessed direct exposure to a COVID-19 patient, while 26% had witnessed exposure within their community, and 72.7% had not been exposed.

For purposes of the survey, the Health Anxiety Inventory (HAI) Short Week was adapted in order to test illness anxiety on COVID-19 amongst Filipinos. The HAI had four main sections used in this survey: 1) Symptoms of health anxiety (hypochondriasis), 2) Attitudes towards how awful it would be to develop COVID-19, 3) Avoidance, and 4) Reassurance. Responses to questions answered within these areas were scored on a 0-3 basis, compromising the quantitative portion of the study. To complete the qualitative section of the survey three open-ended questions were used. The open-ended questions used for qualitative purposes in this survey were:

“1. What came to your mind when you knew the existence of COVID-19? 2. How do you feel when you know the existence of COVID-19? 3. What actions have you done with the knowledge of existence of COVID-19?”

Upon completion of the survey, researchers were able to analyze data in regard to five different areas. First, researchers discovered that it was very evident that respondents were experiencing moderate illness anxiety in all four aspects listed by HAI. Secondly, by comparing locations, researchers also discovered that respondents residing in Metro Manilla exhibited less avoidance behavior compared to respondents residing outside Metro Manilla. While there is no definitive reason for this result, speculation looms around education , awareness, and proximity to COVID-19 cases. Thirdly, researchers looked at occupation, but determined illness anxiety was present regardless of occupation. Fourthly, researchers determined that respondents who had been in direct contact with those having COVID-19 were more likely to exhibit symptoms of hypochondriasis compared to respondents who had not witnessed or contacted anyone with COVID-19.

The fifth area that researchers explored upon completion of this survey was that of feeling, thinking, and behavior in response to COVID-19. Nineteen different themes were ranked by 100 experts based on their positivity and negativity. The themes included items such as the following: Health Consciousness, Optimism , Cautiousness, Protection, Compliance, Composure, Information Dissemination, Worry on self/family/others, Relating to Past Pandemics, Anxiety, Government Blaming, Shock, Transmission of Virus, Fear, Sadness, Paranoia , Nihilism, Annihilation, and Indifference. Upon completion of the survey, the highest-scoring themes amongst respondents included Fear, Social Distancing, Health Consciousness, and Information Dissemination. Meanwhile, the lowest-scoring themes included Indifference and Nihilism.

Overall, COVID-19 has become a global pandemic that is continuing to move and spread across the world. In the aftermath of this pandemic, it will be interesting to compare the panic responses of different countries. The Philippines approaches this study from a more socially collectivist perspective. With that being said, it was reported that the Philippines leaned towards more individualistic tendencies in times of fear. Another area to look deeper into would include how panic responses change from the initial shock of COVID-19 to lockdown phases to re-emergence phases.

Georgina Fairbrother is a current master’s student in the Humanitarian and Disaster Leadership program at Wheaton College. Prior to her master’s degree, she received a bachelor’s degree in Global Security and Intelligence studies from Embry-Riddle Aeronautical University.

Nicomedes, C. J., & Avila, R. (2020). An Analysis on the Panic of Filipinos During COVID-19 Pandemic in the Philippines. https://doi.org/10.13140/RG.2.2.17355.54565

Jamie Aten , Ph.D. , is the founder and executive director of the Humanitarian Disaster Institute at Wheaton College.

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With Schools Closed, Covid-19 Deepens a Philippine Education Crisis

The country remains among the few that have not at least partially reopened, sparking worry in a place where many lack a computer or internet access.

By Jason Gutierrez and Dan Bilefsky

MANILA — As jubilant students across the globe trade in online learning for classrooms, millions of children in the Philippines are staying home for the second year in a row because of the pandemic, fanning concerns about a worsening education crisis in a country where access to the internet is uneven.

President Rodrigo Duterte has justified keeping elementary schools and high schools closed by arguing that students and their families need to be protected from the coronavirus. The Philippines has one of the lowest vaccination rates in Asia, with just 16 percent of its population fully inoculated, and Delta variant infections have surged in recent months.

That makes the Philippines, with its roughly 27 million students, one of only a handful of countries that has kept schools fully closed throughout the pandemic, joining Venezuela, according to UNICEF, the United Nations Agency for Children. Other countries that kept schools closed, like Bangladesh, Saudi Arabia and Kuwait, have moved to reopen them.

“I cannot gamble on the health of the children,” Mr. Duterte said in June, rejecting recommendations by the health department to reopen schools.

The move — which has kept nearly 2,000 schools closed — has spawned a backlash among parents and students in a sprawling nation with endemic poverty. Many people, particularly in remote and rural areas, do not have access to a computer or the internet at home for online learning.

Iljon Roxas, a high school student stuck at home in Bacoor City, south of Manila, said the monotony of staring at a computer screen over the past year made it difficult to concentrate, and he yearned to return to a real classroom. The fun and joy of learning, he added, had evaporated.

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Mental Health Equity of Filipino Communities in COVID-19: A Framework for Practice and Advocacy

Volume 11 - Issue 1

Christian D. Chan, Stacey Diane Arañez Litam

The emergence and global spread of COVID-19 precipitated a massive public health crisis combined with multiple incidents of racial discrimination and violence toward Asian American and Pacific Islander (AAPI) communities. Although East Asian communities are more frequently targeted for instances of pandemic-related racial discrimination, multiple disparities converge upon Filipino communities that affect their access to mental health care in light of COVID-19. This article empowers professional counselors to support the Filipino community by addressing three main areas: (a) describing how COVID-19 contributes to racial microaggressions and institutional racism toward Filipino communities; (b) underscoring how COVID-19 exacerbates exposure to stressors and disparities that influence help-seeking behaviors and utilization of counseling among Filipinos; and (c) outlining how professional counselors can promote racial socialization, outreach, and mental health equity with Filipino communities to mitigate the effects of COVID-19.

Keywords : Asian American, Filipino, mental health equity, COVID-19, discrimination

Asian Americans represent the fastest-growing ethnic group in the United States (Budiman et al., 2019). Following the global outbreak of COVID-19, many Asian Americans and Pacific Islanders (AAPIs) have experienced a substantial increase in race-based hate incidents. These incidents of racial discrimination have included verbal harassment, physical attacks, and discrimination against Asian-owned businesses (Jeung & Nham, 2020), which multiply the harmful effects on psychological well-being and life satisfaction among AAPIs (Litam & Oh, 2020). According to Pew Research Center trends (Ruiz et al., 2020), about three in 10 Asian adults reported they experienced racial discrimination since the outbreak began. Proliferation of anti-Chinese and xenophobic hate speech from political leaders, news outlets, and social media, which touted COVID-19 as the “Chinese virus,” further exacerbate instances of race-based discrimination (U.S. Department of Justice, 2020) and echo the Yellow Peril discourse from the late 19th century (Litam, 2020; Poon, 2020).

Although the community is often aggregated, Asian Americans are not a monolithic entity (Choi et al., 2017; Jones-Smith, 2019; Sue et al., 2019). The term Asian American encompasses over 40 distinct subgroups, each with distinct languages, cultures, beliefs, and migration histories (Pew Research Center, 2013; Sue et al., 2019). It is no surprise, therefore, that specific ethnic subgroups would be more affected by the pandemic than others. For example, instances of COVID-19–related racial discrimination disproportionately affect East Asian communities, specifically Chinese migrants and Chinese Americans. An analysis of nearly 1,500 reports of anti-Asian hate incidents indicated approximately 40% of Chinese individuals reported experiences of discrimination as compared to 16% of Korean individuals and 5.5% of Filipinos (Jeung & Nham, 2020). Although Chinese individuals disproportionately experience overt forms of COVID-19–related discrimination, Filipino migrants and Filipino Americans are not immune to the deleterious effects of the pandemic.

With over 4 million people of Filipino descent residing in the United States (Asian Journal Press, 2018), it is of paramount importance for professional counselors to recognize how the Filipino American experience may compound with additional COVID-19 exposure and related stressors in unique ways that distinctively impact their experiences of stress and mental health. The current article identifies how the racialized climate of COVID-19 influences Filipino-specific microaggressions and the presence of systemic and institutional racism toward Filipino communities. The ways in which COVID-19 exacerbates existing racial disparities across social determinants of health, help-seeking behaviors, and utilization of counseling services are described. Finally, the implications for counseling practice and advocacy are presented in ways that can embolden professional counselors to promote racial socialization, outreach, and health equity with Filipino communities to mitigate the effects of COVID-19.

Health Disparities Among Filipino Americans

The unprecedented emergence of COVID-19 has affected the global community. As of January 5, 2021, a total of 21,382,296 cases were confirmed and 362,972 deaths had been reported in the United States (Worldometer, n.d.). Although information about how racial and ethnic groups are affected by the pandemic is forthcoming, emerging data suggests that specific groups are disproportionately affected. Professional counselors must be prepared to support communities that may be more vulnerable to pandemic-related stress and face challenges related to medical and mental health care access because of intersecting marginalized identities, such as age, race, ethnicity, gender identity, sexual identity, social class, and migration history (Chan & Henesy, 2018; Chan et al., 2019; Litam & Hipolito-Delgado, 2021). For example, the AAPI population may be especially in need of mental health support because of ongoing xenophobic sentiments from political leaders that combine with intergenerational trauma, racial discrimination, and racial trauma (Litam, 2020).

Underutilization of Mental Health Services Compared to other Asian American subgroups, Filipinos are the least likely to seek professional mental health services. In a study of 2,230 Filipinos, approximately 73% had never used any type of mental health service and only 17% sought help from friends, community members, peers, and religious or spiritual leaders (Gong et al., 2003). Since the Gong et al. (2003) study, a multitude of researchers have documented the persistent disparity of mental health usage and unfavorable attitudes toward professional help-seeking among Filipinos (David & Nadal, 2013; David et al., 2019; Nadal, 2021; Tuazon et al., 2019), despite high rates of psychological distress (Martinez et al., 2020).

The experiences of Filipino communities uniquely influence aspects of mental health and wellness. Compared to other subgroups of Asian Americans, Filipino Americans with post-traumatic stress experiences tend to exhibit poorer health (Kim et al., 2012; Klest et al., 2013), and report higher rates of racial discrimination (Li, 2014). As a subgroup, Filipino Americans present to mental health counseling settings with high rates of depression, suicide, HIV, unintended pregnancy, eating disorders, and drug use (David et al., 2017; Klest et al., 2013; Nadal, 2000, 2021). Compared to other Asian subgroups, Filipinos may experience lower social class and employment statuses, which may increase the prevalence of mental health issues (Araneta, 1993). Among Filipinos, intergenerational cultural conflicts and experiences of racial discrimination were identified as significant contributors to depression and suicidal ideation (Choi et al., 2020). The underutilization of professional mental health services and help-seeking among Filipino communities is unusual because of their familiarity with Western notions, systems, and institutions, which surface as traits that are typically associated with mental health help-seeking within the broader AAPI community (Abe-Kim et al., 2002, 2004; Shea & Yeh, 2008).

Distinct Experiences of Oppression Aspects of Filipino history are characterized by colonization, oppression, and intergenerational racial trauma (David & Nadal, 2013) and have been rewritten by White voices in ways that communicate how America saved the Philippines from Spanish rule through colonization (Ocampo, 2016). These sentiments remain deeply entrenched within the mindset of many Filipinos in the form of colonial mentality (David & Nadal, 2013; Tuazon et al., 2019). Colonial mentality refers to the socialized and oppressive mindset characterized by beliefs about the superiority of American values and denigration of Filipino culture and self (David & Okazaki, 2006a, 2006b). Colonial mentality is the insidious aftermath galvanized through years of intergenerational trauma, U.S. occupation, and socialization under White supremacy (David et al., 2017). Professional counselors must recognize the interplay between colonial mentality and the mental health and well-being of Filipino clients to best support this unique population.

The internalized experiences of oppression perpetuate the denigration of Filipinos by Filipinos as a result of the internalized anti-Black sentiments and notions of White supremacy that remain at the forefront of American history (Ocampo, 2016). The Filipino experience is one that is characterized by forms of discrimination by individuals who reside both within and outside of the Filipino community (Nadal, 2021). For example, Filipinos who espouse a colonial mentality disparage those with Indigenous Filipino traits (i.e., dark skin and textured hair) as unattractive, undesirable, and worthy of shame (Angan, 2013; David, 2020; Mendoza, 2014). Filipinos also experience a sense of otherness within the AAPI community and from other communities of color because their history, culture, and phenotype combine in ways that “break the rules of race” (Ocampo, 2016, p. 13). Although Filipinos are sometimes confused with individuals from Chinese communities, they are not typically perceived as Asian or East Asian (Lee, 2020) and are often mistaken for Black or Latinx (Ocampo, 2016; Sanchez & Gaw, 2007). These pervasive experiences render the Filipino identity invisible (Nadal, 2021). Ultimately, Filipinos remain among the most mislabeled and culturally marginalized of Asian Americans (Sanchez & Gaw, 2007). Professional counselors who work with Filipino clients must obtain a deeper understanding of how these unique experiences of invisibility and colonial mentality continue to affect the minds and the worldviews of Filipinos and Filipino Americans.

Risk Factors for COVID-19 Exposure The burgeoning rate of COVID-19 cases has devastated hospitals and medical settings. The overwhelming strain faced by medical communities uniquely affects Filipino migrants and Filipino Americans who are overrepresented in health care and disproportionately at risk of COVID-19 exposure (National Nurses United, 2020). The overrepresentation of Filipinos in health care, particularly within the nursing profession, is directly tied to the history of U.S. colonization. Following the U.S. occupation of the Philippines from 1899 to 1946, the Filipino zeitgeist became imbued with profound cultural notions of American superiority and affinity for Westernized attitudes, behaviors, and values (David et al., 2017). For example, the introduction of the American nursing curricula by U.S. Army personnel during the Spanish-American war (McFarling, 2020) instilled pervasive cultural influences that positioned the nursing profession as a viable strategy to escape political and economic instability in pursuit of a better life in the United States (Choy, 2003). These cultural notions have culminated to make the Philippines the leading exporter of nurses in the world (Choy, 2003; Espiritu, 2016). Of the immigrant health care workers across the United States, an estimated 28% of registered nurses, 4% of physicians and surgeons, and 12% of home health aides are Filipinos (Batalova, 2020). About 150,000 registered nurses in the United States are Filipino, equating to about 4% of the overall nursing population (McFarling, 2020; National Nurses United, 2020). According to the National Nurses United (2020) report, 31.5% of deaths among registered nurses and 54% of deaths among registered nurses of color were Filipinos. Based on these statistics, Filipinos face disproportionate exposure to pandemic-related stressors and death that may increase the risk for mental health issues.

Individuals of Filipino descent may also face significant COVID-19–related challenges, as they are predisposed to several health conditions that have been linked with poorer treatment prognosis and outcomes (Ghimire et al., 2018; Maxwell et al., 2012). Compared to other racial and ethnic subgroups, Filipinos residing in California had higher rates of type II diabetes, asthma, and cardiovascular disease (Adia et al., 2020). High rates of hypertension, cholesterol, and diabetes were also noted in studies of Filipino Americans residing in the greater Philadelphia region (Bhimla et al., 2017) and in Las Vegas, Nevada (Ghimire et al., 2018). One study of Filipinos residing in the New York metropolitan area indicated rates of obesity significantly increased the longer Filipino immigrants resided in the United States (Afable et al., 2016). The Centers for Disease Control and Prevention (2021) associated each of these underlying medical conditions with a greater likelihood for hospitalization, intensive care, use of a ventilator, and increased mortality. Filipino Americans also tend to report lower social class and employment statuses as compared to other Asian Americans, which may contribute to higher rates of mental health issues and create barriers to health care access (Adia et al., 2020; Sue et al., 2019).

Cultural Barriers to Professional Mental Health Services Filipinos face culturally rooted barriers to seeking professional mental health services that may include fears related to reputation, endorsement of fatalistic attitudes, religiousness, communication barriers, and lack of culturally competent services (Gong et al., 2003; Nadal, 2021; Pacquiao, 2004). The presence of mental illness stigma is also deeply entrenched within Filipino communities (Appel et al., 2011; Augsberger et al., 2015; Tuazon et al., 2019). In many traditional Filipino families, mental illness is mitigated by addressing personal and emotional problems with family and close friends, and through faith in God (David & Nadal, 2013). Rejection of mental illness is based on the belief that individuals who receive counseling or therapy are crazy, dangerous, and unpredictable (de Torres, 2002; Nadal, 2021).

Connection and Kinship Given the central prominence of family, it is no surprise that Filipino individuals’ mental health begins to suffer when their connection to community and kinship is compromised. Although relatively few studies on Filipino mental health exist, Filipinos and Filipino Americans consistently report family-related issues as among the most stressful. In one study of Filipino and Korean families in the Midwest ( N = 1,574), the presence of intergenerational family conflict significantly contributed to an increase in depressive symptoms and suicidal ideation (Choi et al., 2020). In another study of Filipino Americans, quality time with family, friends, and community was identified as an important factor in mitigating the effects of depression (Edman & Johnson, 1999). The centralized role of Filipino families uniquely combines with a group mentality in ways that may additionally hinder rates of professional help-seeking.

Hiya and Amor Propio Notions of hiya and amor propio each represent culturally specific barriers to seeking mental health care. According to Gong and colleagues (2003), hiya and amor propio are related to the East Asian notions of saving face. While hiya emphasizes the more extensive experience of shame that arises from fear of losing face, amor propio is associated with concepts of self-esteem linked to the desire to maintain social acceptance. A loss of amor propio would result in a loss of face and may compromise the cherished position of community acceptance (Gong et al., 2003). Filipino Americans may thus avoid seeking professional mental health services because of combined feelings of shame ( hiya ) linked to beliefs that one has failed or is unable to overcome their problems independently, and fears of losing social positioning within one’s community ( amor propio ). To experience amor propio would put a Filipino—or worse, their family—at risk for tsismis , or gossip. Indeed, avoiding behaviors that may lead others within the Filipino community to engage in tsismis about the client or their family is a significant factor that guides choices and behaviors. Engaging in behaviors that result in one’s family becoming the focus of tsismis is considered highly shameful and reprehensible among Filipino communities.

Bahala Na The Tagalog term bahala na refers to the sense of optimistic fatalism that characterizes the shared experiences of many Filipinos and Filipino Americans. Bahala na can be evidenced through Filipino cultural expectations to endure emotional problems and avoid discussion of personal issues. This core attitude may have deleterious effects on mental health and help-seeking, as many Filipinos are socialized to deny or minimize stressful experiences or to simply endure emotional problems (Araneta, 1993; Sanchez & Gaw, 2007). A qualitative analysis of 33 interviews and 18 focus groups of Filipino Americans indicated bahala na may combine with religious beliefs to create additional barriers to addressing mental health problems (Javier et al., 2014). For example, virtuous and religious Filipinos and Filipino Americans may endorse bahala na attitudes by believing their higher power has instilled purposeful challenges that can be overcome by sufficient faith and endurance (Javier et al., 2014).

Hindi Ibang Tao Moreover, many Filipinos and Filipino Americans demonstrate hesitance to trust individuals who are considered outsiders. When interactions with those considered other cannot be avoided, traditional Filipinos tend to be reticent, conceal their real emotions, and avoid disclosure of personal thoughts, needs, and beliefs (Pasco et al., 2004). Filipino community members place a large value on in-group versus out-group members and largely prefer to seek support from helping professionals within the Filipino community, rather than from others outside of the group (Gong et al., 2003). Individuals who are hindi ibang tao (in Tagalog, “one of us”) are differentiated from those who are ibang tao (in Tagalog, “not one of us”), which influences interactions and amount of trust given to health care providers (Sanchez & Gaw, 2007). White counselors may be able to bridge the cultural gap with Filipino clients to become hindi ibang tao by exhibiting respect, approachability, and a willingness to consider the specific influences of Filipino history and the importance of family (Sanchez & Gaw, 2007). Professional counselors who overlook, minimize, or disregard these cultural values risk higher rates of early termination and may experience their Filipino clients as exhibiting little emotion (Nadal, 2021). Filipino clients who are not yet comfortable with professional counselors may interact in a polite, yet superficial manner because culturally responsive relationships and trust have not been developed (Gong et al., 2003; Pasco et al., 2004; Tuazon et al., 2019).

Pakikisama and Kapwa Another Filipino cultural barrier is pakikisama , or the notion that when one belongs to a group, one should be wholly dedicated to pleasing the group (Bautista, 1999; Nadal, 2021). Filipino core values extend beyond the general notion of collectivism and include kapwa, an Indigenous worldview in which the self is not distinguished from others (David et al., 2017; Enriquez, 2010). Thus, Filipinos do not solely act in ways that benefit the group; they are also expected to make decisions that please other group members, even at the expense of their own desires, needs, or mental health (Nadal, 2021). The cultural notions of pakikisama and kapwa interplay with amor propio in ways that have detrimental effects on Filipinos in dire need of mental health support. For example, a second-generation Filipino American may recognize that their suicidal thoughts and experiences of depression may be worthy of mental health support, but recognition of cultural mistrust toward those deemed other may risk their family’s social acceptance ( amor propio ). Risking the family’s social acceptance could ultimately violate group wishes ( pakikisama ) and may subject their family to stigma and gossip ( tsismis ).

Implications for Practice and Advocacy in Professional Counseling

The COVID-19 pandemic and increased visibility to discrimination against Asian Americans illuminates the importance of addressing the presence of mental health barriers among Filipino communities. Filipino communities face complex barriers rooted in colonialism, racism, and colorism that negatively affect their overall mental health (David & Nadal, 2013; Tuazon et al., 2019; Woo et al., 2020). The combination of educational, health, and welfare disparities culminate in poorer health outcomes for Filipino American communities compared to other ethnic Asian groups (Adia et al., 2020). Many of these identifiable barriers and forces of oppression increase the racial trauma narratives incurred among Filipino communities (David et al., 2017; Klest et al., 2013); deny the impact of microaggressions and discrimination (Nadal et al., 2014); divest resources that support economic, educational, and social well-being (Nadal, 2021; Smith & Weinstock, 2019); and discourage the utilization of needed counseling spaces (Tuazon et al., 2019).

Cultivating cultural sensitivity in health care providers can buffer the psychological toll and emotional consequences of negative health care encounters for historically marginalized communities (Flynn et al., 2020), including Filipinos. Findings associated with health equity and help-seeking behaviors (e.g., Flynn et al., 2020; Ghimire et al., 2018) have significant ramifications for Filipino communities that face a litany of barriers to counseling services (Gong et al., 2003; Tuazon et al., 2019). In light of COVID-19, professional counselors are encouraged to employ culturally responsive interpersonal and systemic interventions that promote the sustainable mental health equity of Filipino communities.

Promoting Racial Socialization and Critical Consciousness Reducing barriers for mental health access is connected to protective factors, actions, and cultural capital instilled across generations of Filipino communities (David et al., 2017). Filipino communities draw from several generations of colonization, which continues to affect second-generation Filipinos living in the United States (David & Okazaki, 2006a, 2006b). Experiences of historical colonization, forced assimilation into other cultures, and the erasure of Filipino cultural values have resulted in a range of Eurocentrically biased and historically oppressive experiences (Choi et al., 2020; David & Nadal, 2013). These experiences have prepared Filipino communities, intergenerationally and collectively, to respond to experiences of discrimination in ways that preserve their cultural values (David et al., 2017). The preservation of Filipino cultural values across generations has bolstered a type of protective factor through racial socialization, where parents and families teach future generations of children about race and racism (Juang et al., 2017). Ultimately, preparing future generations of Filipinos to respond to racial oppression can protect cultural assets (David et al., 2017). In fact, a study by Woo and colleagues (2020) indicated Filipino parents who prepared their children to respond to racial discrimination prepared them for bias and strengthened their ethnic identity.

One strategy that professional counselors can use to infuse social justice in their work is to help Filipino clients raise their critical consciousness. Critical consciousness is an approach that helps clients to recognize the systemic factors contributing to their barriers with mental health utilization and mental health stressors (David et al., 2019; Diemer et al., 2016; Ratts & Greenleaf, 2018; Seider et al., 2020) and to feel empowered to take part in action (Ratts et al., 2016; Watts & Hipolito-Delgado, 2015). Professional counselors can raise Filipino clients’ critical consciousness by engaging in conversations about how the history of colonization, endorsement of colonial mentality, and systemic factors continue to marginalize Filipinos (David et al., 2019). Connecting critical consciousness to COVID-19, professional counselors can highlight how public anti-Asian discourse echoes centuries of oppression and leads to cultural mistrust of health care providers, particularly professional counselors (Litam, 2020; Ratts & Greenleaf, 2018; Tuazon et al., 2019). Similarly, professional counselors can raise the critical consciousness of Filipino clients by discussing the effects of race-based trauma and racial violence as a result of COVID-19 (Litam, 2020; Nadal, 2021). Including these topics during counseling can be instrumental for detecting the effects of race-based trauma, such as somatic symptoms, while grasping the manifestation of pandemic stress (Taylor et al., 2020). As health care providers focus predominantly on wellness, professional counselors play a significant part in deconstructing the connections and nuances among race-based traumatic stress and pandemic stress (Ratts & Greenleaf, 2018).

Additionally, professional counselors can raise the critical consciousness of Filipino clients by examining the intersection of underlying health disparities, Filipino core values, and overrepresentation of Filipinos working in health care positions during COVID-19 through a trauma-informed lens. Aligned with this perspective, professional counselors can identify and discuss how intergenerational trauma narratives may have persisted across generations of Filipino communities (David & Okazaki, 2006b; David et al., 2019; Nadal, 2021; Tuazon et al., 2019) in ways that have adverse effects on mental health. For example, professional counselors may support Filipino clients to critically reflect on how socialized messages from parents and elders with intergenerational trauma may have contributed to the internalization of colonial mentality. Professional counselors may also broach these cultural factors by promoting discussions within clients’ families and communities about the cultural preservation of Filipino identities (Choi et al., 2017, 2020; David et al., 2017).

Culturally Congruent Coping Responses Among Filipino Clients Professional counselors can help Filipino clients who seek counseling during COVID-19 by empowering them to engage in coping responses that cultivate their cultural assets and strengthen their ethnic identity (David et al., 2017, 2019; Woo et al., 2020). Before implementing these culturally sensitive strategies, professional counselors must reflect on whether they hold individualistic notions and Western attitudes about which coping responses are deemed helpful or unhelpful to mitigate the effects of racial discrimination (Oh et al., in press; Sue et al., 2019). Following experiences of racial discrimination and stress, Filipinos tend to use disengagement coping responses (Centeno & Fernandez, 2020; Tuason et al., 2007). Following an assessment of coping responses, professional counselors can support Filipino clients by reinforcing culturally responsive disengagement coping strategies, such as tiyaga (Tagalog for “patience and endurance”) and lakas ng loob (Tagalog for “inner strength and hardiness”), to promote resilience and demonstrate flexibility.

Given these central cultural values, professional counselors must be cautioned from solely using emotion-centered counseling strategies that center experiences of stress, racial trauma, or COVID-19–related discrimination (Litam, 2020). Instead, Filipino clients may benefit from interventions that draw from their cultural values of endurance ( tiyaga ) and inner strength ( lakas ng loob ) to refocus energy toward cultivating meaningful relationships and roles (David & Nadal, 2013; David et al., 2017). For example, Filipino clients who are concerned about the wellness of their community may experience a heightened sense of purpose and inner strength by reflecting on how their actions have already benefitted their families rather than focusing on their fears. Indeed, when stressful experiences occur, Filipinos have a long history of demonstrating resilience. Empowering Filipino clients to reflect on the historical ways that the Filipino community has evidenced resilience and inner strength may cultivate a strong sense of Filipino pride and strengthen ethnic identity as protective factors to mental health distress (Choi et al., 2020; David et al., 2019; Tuazon et al., 2019).

Filipinos may also benefit from engagement coping strategies, such as prayer, employing religious and spiritual resources, and responding with humor, to promote health and wellness (Nadal, 2021; Sanchez & Gaw, 2007). Counselors can help Filipino clients leverage engagement coping strategies by reflecting on existing responses to stress. Counselors may ask, “How have you intentionally responded to stressful events in the past?” and “How did these ways of coping impact your levels of stress?” Counselors can also demonstrate culturally sensitive strategies and lines of questioning that move from general, shared Filipino values to specific client experiences. For example, counselors can state: “Many Filipinos find peace of mind through prayer, religious practices, and humor. I’m wondering if this is true for you?” Because of the community orientation and collectivism embedded within Filipino culture, it may be helpful for counselors to elaborate on cultural contexts and relationships that inform coping strategies: “I am wondering how you may have seen some of these coping strategies in your home, family, or community. How might you have experienced a coping strategy like humor within your own community?” This statement communicates a familiarity with Filipino cultural values and creates an invitation for clients to explore their coping resources.

Creating Outreach Initiatives and Partnerships For counselors placed in school and community settings, challenging the systemic effects of COVID-19 among Filipino communities necessitates community partnerships and integrated care settings to achieve health equity (Adia et al., 2019). Health equity initiatives call for two types of overarching efforts to sustain long-term benefits and changes. One aspect of health equity relates to developing community partnerships as a method to intentionally increase health literacy within the community (Guo et al., 2018). Increasing mental health literacy, including education about counseling services and a comprehensive approach to wellness, operates as a direct intervention to cultural and linguistic barriers that precede negative health care experiences (Flynn et al., 2020). Increasing mental health literacy in Filipino communities may also normalize the process of professional mental health services, challenge the cultural notion that those who seek mental health care are crazy , and offer strength-based language related to counseling services (Ghimire et al., 2018; Maxwell et al., 2012; Nadal, 2021). Expanding on recommendations by Tuazon and colleagues (2019), professional counselors can challenge the systemic effects of COVID-19 in Filipino communities by helping community stakeholders understand culturally responsive practices for seeking professional mental health services. Professional counselors employed in community settings can leverage opportunities to liaise with Filipino community organizations and leaders to increase the utilization of counseling services as a preventive method (Graham et al., 2018; Maxwell et al., 2012), especially in response to the increased mental health issues in Filipinos following COVID-19. Professional counselors employed in community settings are therefore uniquely positioned to broach cultural factors of colonialism and systemic racism while addressing the urgency of mental health services for Filipino communities during COVID-19 (Day-Vines et al., 2018, 2020).

Increasing Visibility of Filipino Counselors The second aspect of health equity initiatives focuses on increasing representation in the pipeline of providers. Although Flynn and colleagues (2020) documented the importance of culturally responsive practices to buffer negative health care experiences, public health scholars have generally identified that the representation of professional counselors is crucial for encouraging historically marginalized communities to seek services (Campbell, 2019; Graham et al., 2018; Griffith, 2018). According to Campbell (2019), historically marginalized clients are more likely to pursue services and demonstrate an openness to speak with professional counselors who are representative of their communities. In addition to increasing Filipino counselors and counselor educators in the pipeline (Tuazon et al., 2019), professional counselors can enact community-based initiatives that position Filipino leaders to support the larger Filipino community (Guo et al., 2018; Maxwell et al., 2012; Nadal, 2021). For example, professional counselors can train Filipino leaders and community members to share information about coping responses (e.g., mindfulness, yoga, and diaphragmatic breathing) that mitigate the deleterious effects of racism, colonialism, and COVID-19–related stress. Professional counselors can also work with community members to establish Filipino-led wellness groups that frame discussions about stress within the broader context of health and wellness. Assessing for previous assumptions about mental health literacy may be helpful to normalize group discussions about stress and mental health. As outreach initiatives and community partnerships are established within the context of COVID-19, professional counselors must consider how they develop marketing materials for counseling services that appropriately reflect the cultural and linguistic diversity of Filipinos and invite input from Filipino community leaders (Campbell, 2019; Graham et al., 2018).

The cumulative effects of colonialism and racism continue to influence the mental health and visibility of Filipino communities within the global crisis of COVID-19. Unlike other AAPI subgroups, experiences of pandemic-related distress in Filipinos are additionally compounded by their distinct history of colonization, cultural values, and low levels of help-seeking behaviors. Specific interventions for culturally responsive counseling and outreach for Filipino communities are critical (Choi et al., 2017; David & Nadal, 2013; David et al., 2017; Tuazon et al., 2019) and were outlined in this article. Professional counselors, especially those in community settings, have numerous opportunities to enact a systematic plan of action that integrates culture, health, and policy (Chan & Henesy, 2018; Nadal, 2021). These interventions illuminate a longstanding and never more urgent call to action for extending efforts and initiatives to increase the visibility of Filipino communities and support individuals of Filipino descent in counseling.

Conflict of Interest and Funding Disclosure The authors reported no conflict of interest or funding contributions for the development of this manuscript.

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Christian D. Chan, PhD, NCC, is an assistant professor at the University of North Carolina at Greensboro. Stacey Diane Arañez Litam, PhD, NCC, CCMHC, LPCC-S, is an assistant professor at Cleveland State University. Correspondence may be addressed to Christian D. Chan, Department of Counseling and Educational Development, The University of North Carolina at Greensboro, P.O. Box 26170, Greensboro, NC 27402, [email protected] .

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COVID-19 photo essay: We’re all in this together

About the author, department of global communications.

The United Nations Department of Global Communications (DGC) promotes global awareness and understanding of the work of the United Nations.

23 June 2020 – The COVID-19 pandemic has demonstrated the interconnected nature of our world – and that no one is safe until everyone is safe. Only by acting in solidarity can communities save lives and overcome the devastating socio-economic impacts of the virus. In partnership with the United Nations, people around the world are showing acts of humanity, inspiring hope for a better future.

Everyone can do something

Rauf Salem, a volunteer, instructs children on the right way to wash their hands, in Sana'a, Yemen. Simple measures, such as maintaining physical distance, washing hands frequently and wearing a mask are imperative if the fight against COVID-19 is to be won. Photo: UNICEF/UNI341697

Creating hope

man with guitar in front of colorful poster

Venezuelan refugee Juan Batista Ramos, 69, plays guitar in front of a mural he painted at the Tancredo Neves temporary shelter in Boa Vista, Brazil to help lift COVID-19 quarantine blues. “Now, everywhere you look you will see a landscape to remind us that there is beauty in the world,” he says. Ramos is among the many artists around the world using the power of culture to inspire hope and solidarity during the pandemic. Photo: UNHCR/Allana Ferreira

Inclusive solutions

woman models a transparent face mask designed to help the hard of hearing

Wendy Schellemans, an education assistant at the Royal Woluwe Institute in Brussels, models a transparent face mask designed to help the hard of hearing. The United Nations and partners are working to ensure that responses to COVID-19 leave no one behind. Photo courtesy of Royal Woluwe Institute

Humanity at its best

woman in protective gear sews face masks

Maryna, a community worker at the Arts Centre for Children and Youth in Chasiv Yar village, Ukraine, makes face masks on a sewing machine donated by the Office of the United Nations High Commissioner for Refugees (UNHCR) and civil society partner, Proliska. She is among the many people around the world who are voluntarily addressing the shortage of masks on the market. Photo: UNHCR/Artem Hetman

Keep future leaders learning

A mother helps her daughter Ange, 8, take classes on television at home in Man, Côte d'Ivoire. Since the COVID-19 pandemic began, caregivers and educators have responded in stride and have been instrumental in finding ways to keep children learning. In Côte d'Ivoire, the United Nations Children’s Fund (UNICEF) partnered with the Ministry of Education on a ‘school at home’ initiative, which includes taping lessons to be aired on national TV and radio. Ange says: “I like to study at home. My mum is a teacher and helps me a lot. Of course, I miss my friends, but I can sleep a bit longer in the morning. Later I want to become a lawyer or judge." Photo: UNICEF/UNI320749

Global solidarity

People in Nigeria’s Lagos State simulate sneezing into their elbows during a coronavirus prevention campaign. Many African countries do not have strong health care systems. “Global solidarity with Africa is an imperative – now and for recovering better,” said United Nations Secretary-General António Guterres. “Ending the pandemic in Africa is essential for ending it across the world.” Photo: UNICEF Nigeria/2020/Ojo

A new way of working

Henri Abued Manzano, a tour guide at the United Nations Information Service (UNIS) in Vienna, speaks from his apartment. COVID-19 upended the way people work, but they can be creative while in quarantine. “We quickly decided that if visitors can’t come to us, we will have to come to them,” says Johanna Kleinert, Chief of the UNIS Visitors Service in Vienna. Photo courtesy of Kevin Kühn

Life goes on

Hundreds of millions of babies are expected to be born during the COVID-19 pandemic. Fionn, son of Chloe O'Doherty and her husband Patrick, is among them. The couple says: “It's all over. We did it. Brought life into the world at a time when everything is so uncertain. The relief and love are palpable. Nothing else matters.” Photo: UNICEF/UNI321984/Bopape

Putting meals on the table

Sudanese refugee Halima, in Tripoli, Libya, says food assistance is making her life better. COVID-19 is exacerbating the existing hunger crisis. Globally, 6 million more people could be pushed into extreme poverty unless the international community acts now. United Nations aid agencies are appealing for more funding to reach vulnerable populations. Photo: UNHCR

Supporting the frontlines

woman handing down box from airplane to WFP employee

The United Nations Air Service, run by the World Food Programme (WFP), distributes protective gear donated by the Jack Ma Foundation and Alibaba Group, in Somalia. The United Nations is using its supply chain capacity to rapidly move badly needed personal protective equipment, such as medical masks, gloves, gowns and face-shields to the frontline of the battle against COVID-19. Photo: WFP/Jama Hassan

S7-Episode 2: Bringing Health to the World

“You see, we're not doing this work to make ourselves feel better. That sort of conventional notion of what a do-gooder is. We're doing this work because we are totally convinced that it's not necessary in today's wealthy world for so many people to be experiencing discomfort, for so many people to be experiencing hardship, for so many people to have their lives and their livelihoods imperiled.”

Dr. David Nabarro has dedicated his life to global health. After a long career that’s taken him from the horrors of war torn Iraq, to the devastating aftermath of the Indian Ocean tsunami, he is still spurred to action by the tremendous inequalities in global access to medical care.

“The thing that keeps me awake most at night is the rampant inequities in our world…We see an awful lot of needless suffering.”

:: David Nabarro interviewed by Melissa Fleming

Ballet Manguinhos resumes performing after a COVID-19 hiatus with “Woman: Power and Resistance”. Photo courtesy Ana Silva/Ballet Manguinhos

Brazilian ballet pirouettes during pandemic

Ballet Manguinhos, named for its favela in Rio de Janeiro, returns to the stage after a long absence during the COVID-19 pandemic. It counts 250 children and teenagers from the favela as its performers. The ballet group provides social support in a community where poverty, hunger and teen pregnancy are constant issues.

Nazira Inoyatova is a radio host and the creative/programme director at Avtoradio FM 102.0 in Tashkent, Uzbekistan. Photo courtesy Azamat Abbasov

Radio journalist gives the facts on COVID-19 in Uzbekistan

The pandemic has put many people to the test, and journalists are no exception. Coronavirus has waged war not only against people's lives and well-being but has also spawned countless hoaxes and scientific falsehoods.

Emergencies /
Coronavirus (COVID-19) in the Philippines /
Impormasyong pampubliko /

Paano naipapasa ang COVID-19

Huling na-update: 17 Agosto 2020

Pangunahing naipapasa ang COVID-19 ng tao sa tao. Ang pagpigil sa pagkalat ng COVID-19 ay responsibilidad ng bawat isa.

Protektahan ang iyong sarili at ang iba, ugaliing sundan ang 5 simpleng pagiingat:

Linisin ng madalas ang mga kamay
Umubo at bumahing sa loob ng iyong siko - huwag sa kamay!
Iwasan ang paghawak sa mata, ilong at bibig
Iwasan ang pakikisalamuha sa taong may sakit
Linisan at i- disinfect ang mga bagay na laging hinahawakan

Infographics

Infographic visualising the recommended advice.

Ang COVID-19 ay naipapasa ng tao sa tao

Tuwing bumabahing o umuubo ang taong may sakit, maaring tummalsik ang droplet sa bibig o ilong ng ibang taong malapit sa kanya. Naipapasa din ito sa malapit na pakikisalamuha sa taong may sakit, gaya ng pagyakap o pakipagkamay.

Pangunahing naipapasa ang COVID-19 ng tao sa tao. Ngunit maaari rin itong maiwan sa mga bagay.

Maari mong protektahan ang iyong sarili: linisin ng madalas ang iyong kamay at ang iyong kapaligiran!

Ang pagpigil sa pagkalat ng COVID-19 ay responsibilidad natin

Protektahan ang iyong sarili at ang iba: ugaliing sundan ang 5 simpleng pagiingat.

Content Search

Philippines + 1 more

Who are the real-life heroes in the time of COVID-19?

HCT Philippines

Attachments

Preview of Final Op-Ed World Humanitarian Day 2020.pdf

By Gustavo Gonzalez

On World Humanitarian Day (WHD), 19 August, we celebrate and honor frontline workers, who, despite the risks, continue to provide life-saving support and protection to people most in need. On this day, we also commemorate humanitarians killed, harassed, and injured while performing their duty. This year’s theme is “Real-Life Heroes”.

But, what does it mean to be a hero? What does it take to help those in need, the poor and at-risk communities, those who are most vulnerable when a disaster strike? Why should we hold up as heroic the deeds of those who everyday continue to extend a helping hand?

As I write this, I am mourning the death of a UN colleague. He died last Friday, struck down by COVID-19, at the age of 32. As a team member of the UN’s Migration Agency, he showed exemplary dedication and commitment to the situation of migrants amidst this pandemic.

He was a true frontline hero, and he is not alone.

In these extraordinary times, and despite the very real danger to themselves, Filipino front line workers, like my fallen colleague, everyday put their own safety and well-being aside to provide life-saving support and protection to people most in need.

In the Philippines, every day since the beginning of the year, humanitarian workers have stood on the front lines dealing with the challenges arising from COVID-19 and other disaster events, like the displacement from the Taal Volcano eruption, the damage wrought by Typhoon Ambo, as well as continuing relief efforts in Marawi City and responding to those affected by the Cotabato and Davao Del Sur earthquakes. Despite the many risks, humanitarians continue to do their work, diligently and selflessly providing assistance to those who need it most.

Through years of responding to various emergencies and capitalizing on national expertise and capacity, the humanitarian community in the country has embraced a truly localized approach by recognizing what at-risk communities themselves can do in these challenging times. The private sector in the Philippines has also stepped up in sharing its resources and capabilities, joining with other humanitarian actors to support affected local governments and communities.

As we give recognition to local real-life heroes, we also need to protect and keep them free from harassment, threats, intimidation and violence. Since 2003, some 4,961 humanitarians around the world have been killed, wounded or abducted while carrying out their life-saving duties. In 2019 alone, the World Health Organization reported 1,009 attacks against health-care workers and facilities, resulting in 199 deaths and 628 injuries.

The COVID-19 pandemic has unveiled an important number of vulnerabilities as well as exposed our weaknesses in preventing shocks. It has also shown that the magnitude of the challenge is exceeding the response capacity of any single partner or country. It represents, in fact, one of the most dramatic calls to work together. The success of this battle will greatly rely on our capacity to learn from experience and remain committed to the highest humanitarian values. Our real-life heroes are already giving the example.

On 4 August, a revised version of the largest international humanitarian response plan in the country since Typhoon Yolanda in 2013 was released by the United Nations and humanitarian partners in the Philippines. Some 50 country-based UN and non-governmental partners are contributing to the response, bringing together national and international NGOs, faith-based organizations as well as the private sector.

COVID-19 might be today’s super-villain, but it does not deter our real-life heroes from doing their job and tirelessly working to find ways to combat the threat and eventually beat the invisible nemesis. We mourn the thousands who have lost their lives to the virus across the globe, including my colleague whom I have spoken of.

At the same time, we join Filipinos in upholding—in the midst of great adversity-- the tradition of celebrating the best of human kindness, generosity, social justice, human rights, solidarity and Bayanihan spirit. We celebrate what makes our front liners and humanitarian real-life heroes. We salute them for continuously putting their lives on the line, despite the risks and uncertainties.

Their efforts must not be overlooked or forgotten.

Mabuhay ang Real-life Heroes! Happy World Humanitarian Day!

Gustavo Gonzalez is the United Nations Resident Coordinator and Humanitarian Coordinator in the Philippines

CrisisInSight Humanitarian Access Overview (July 2024)

World + 22 more

Informe de la Representante Especial del Secretario General para la Cuestión de los Niños y los Conflictos Armados (A/79/245)

Bureau de la représentante spéciale du secrétaire général pour la question des enfants et des conflits armés (a/79/245), report of the special representative of the secretary-general for children and armed conflict (a/79/245) [en/ar/ru/zh].

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Resources About COVID-19 Vaccine Boosters
Filipino (Wikang Tagalog)
Centre for Health Protection
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Office of Language Access
Office of Language Access

VIDEO

many dialect in the Philippines example tagalog,bisaya, ilocano, ilongga

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Mga kuwento tungkol sa COVID-19: Sinusubukan ng 72 taong gulang
Bago ang COVID-19 pandemya, parating nagtatrabaho si Lilia Antazo. Lumipat sa Estados Unidos ang 72 taong gulang Pilipinang dayuhan kasama ang kanyang asawa at pinaka batang anak noong 2001. Simula noon, nagtatrabaho siya bilang isang pribadong tagapag-alaga. Nagluluto ng pagkain, naglilinis ng bahay at namimili siya para sa mga pasyente niya.
PDF Ang Pagiging Mamamayan sa Mundo sa Panahon ng Covid-19
Upang maging mamamayan sa mundo, dapat nating tulungan ang ating mga pamilya, kaibigan, kasamahan at mag-aaral na unawain kung ano ang pagtatangi ng lahi at kung paano ito makasasakit sa mga tao. Ulitin: May epekto ang paninindigan laban sa pagtatangi ng lahi at paggawa ng maling haka-haka. Hindi laging madali na gawin ito nang mag-isa, kaya ...
Anim na paraan para manatiling ligtas at protektado laban sa COVID-19
Tandaan at laging gawin ang anim na paraan upang manataling protektado ang iyong sarili at ang iyong komunidad mula sa COVID-19. 1. Magpabakuna agad kung pagkakataon mo na. Ang payo namin: Magpabakuna agad kung pagkakataon mo na. Bakit ito mabisa: Ang mga aprubadong bakuna kontra COVID-19 ay nagbibigay ng mataas na antas ng proteksyon laban sa ...
Solidarity and sharing in an unequal society: Covid-19 in the
Share via. As I struggle to finish this piece on April 17, 2020 the Philippines has so far recorded 5,660 Covid-19 positive cases, 362 deaths, and 435 recoveries, topping the volume of positive ...
Metapora sa Panahon ng Pandemya: Ilang Tala Tungkol sa mga Metaporang
Hinubog ng ating mga karanasan sa panahon ng krisis na ito ang iba't ibang aspekto ng ating mga buhay, maging ang paraan kung paano natin tinitingnan ang mismong pandemya. Sa ganitong diwa, nilalayon ng pananaliksik na ito na mailahad ang iba't ibang pagtingin ng mga Pilipino sa pandemya sa pamamagitan ng pagsusuri sa mga metaporang ginagamit sa wikang Filipino upang ilarawan ang COVID-19 ...
The Philippines' COVID-19 Response: Securitising the Pandemic and
These were undertaken in conjunction with what General Carlito Galvez (retired), chief implementor of national policy on COVID-19, calls the first imperative of the Philippine's national action plan against COVID-19; that is, ensuring people's compliance and vigilance to the minimum health standards. 10 Galvez further reiterated that the ...
Filipinos and Nationalism During the COVID-19 Pandemic
Filipinos helping Fellow Filipinos. As COVID-19 strikes the Philippine nation, people rise together to counter it. At the forefront of the fight against the virus are our healthcare workers and various frontliners. Daily, they face the hazard of infection with their mantra: "We go to work for you.
COVID-19: ANO ANG DAPAT MONG MALAMAN (Tagalog)
Mga Bakuna upang Makatulong sa Laban Kontra sa Pandemyang COVID-19 (Vaccines Brochure) Ano ang isang Bakuna? BUOD NA PATNUBAY PARA SA MGA KASO AT KONTAK NG COVID-19 (Summary Guidance for COVID-19 Cases & Contacts) COVID-19 TAGALOG (Tagalog Videos) PAANO DAPAT PANGALAGAAN SA BAHAY ANG ISANG MAY COVID-19 (How to Care for Someone with COVID-19) ANG […]
Bayanihan in the midst of Covid-19
In Davao City, for example, Engr. Cristy Gallano, 2019 SOV national awardee distributes food packs in the community in Catalunan Grande where she has been serving as a long-time volunteer. ... PNVSCA is one with the Filipino community in the fight against COVID-19. It continues to laud the modern-day heroes, our health workers, frontliners, and ...
Filipino Responses to COVID-19
Research documents Filipino panic responses to the global pandemic. A recent study explored panic responses to COVID-19 in the Philippines. COVID-19 has been declared a global pandemic and has ...
Filipino (Tagalog)
Kung kailangan mo ng tulong sa pagkontak ng NDIS, mangyaring tawagan ang Translating and Interpreting Service (Serbisyo sa Pagsasalin at Pag-iinterpret) sa 131 450. Ang Coronavirus (COVID-19) at ang NDIS (PDF 115KB) Ang Coronavirus (COVID-19) at ang NDIS (DOCX 41KB) Ang "Mababang halagang Teknolohiyang Pantulong sa panahon ng COVID-19 ...
Filipino Responses to COVID-19
A recent study explored panic responses to COVID-19 in the Philippines. COVID-19 has been declared a global pandemic and has caused mass lockdowns and closures across the globe. An angle ...
COVID-19 Impormasyong pampubliko
Paano naipapasa ang COVID-19. Proteksyon laban sa COVID-19. Tindi ng sakit ng COVID-19. Alamin ang COVID-19. Contact tracing. Paggamit ng "mask" Quarantine at self-monitoring. Paghahanda ng lugar ng trabaho. #Bahaynihan. Paghuhugas ng kamay at alternatibong paraan ng paglilinis ng kamay.
Covid 19 Essays: Examples, Topics, & Outlines
DOI: 10.1001/JAMA.2020.7308. The author discusses the economic and healthcare crisis the COVID-19 pandemic created. The projections drawn in the paper predict a 10 to 25% contraction of the US economy in the second quarter. The writer asserts that the United States has entered a COVID-19 recession.
The PERMA model of well‐being and student engagement amid Covid‐19: A
The PERMA model of well-being and student engagement amid Covid-19: A two-wave study among a sample of Filipino university students. Jonee O. Miranda, Corresponding Author. ... has underscored the negative effects on students of the abrupt shift to online delivery of education due to the COVID-19 pandemic. Positive education applies the ...
As Covid Surges, Filipino Students Begin Second Year Online
Aaron Favila/Associated Press. MANILA — As jubilant students across the globe trade in online learning for classrooms, millions of children in the Philippines are staying home for the second ...
Mental Health Equity of Filipino Communities in COVID-19: A Framework
For example, instances of COVID-19-related racial discrimination disproportionately affect East Asian communities, specifically Chinese migrants and Chinese Americans. ... For example, Filipino clients who are concerned about the wellness of their community may experience a heightened sense of purpose and inner strength by reflecting on how ...
COVID-19 photo essay: We're all in this together
Hundreds of millions of babies are expected to be born during the COVID-19 pandemic. Fionn, son of Chloe O'Doherty and her husband Patrick, is among them. The couple says: "It's all over. We did ...
Paano naipapasa ang COVID-19
Paano naipapasa ang COVID-19. Pangunahing naipapasa ang COVID-19 ng tao sa tao. Ang pagpigil sa pagkalat ng COVID-19 ay responsibilidad ng bawat isa. Protektahan ang iyong sarili at ang iba, ugaliing sundan ang 5 simpleng pagiingat: Linisin ng madalas ang mga kamay. Umubo at bumahing sa loob ng iyong siko - huwag sa kamay!
Who are the real-life heroes in the time of COVID-19?
As I write this, I am mourning the death of a UN colleague. He died last Friday, struck down by COVID-19, at the age of 32. As a team member of the UN's Migration Agency, he showed exemplary ...