write a short story about the importance of bayanihan in helpimg typoon victims using the different classification of speech arts
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The Abas family in front of their devastated home in badly hit Tanauan, in Leyte.
The Abas family in front of their devastated home in badly hit Tanauan, in Leyte.
Photo credit: UNHCR/R. Rocamora/November 2013
Bayanihan after Typhoon Haiyan: are we romanticising an indigenous coping strategy?
by Yvonne Su and Ladylyn Lim Mangada
10 August 2016
Narratives of disasters are full of binaries – victim/survivor, vulnerability/resilience and devastation/recovery. Immediately after a disaster, there are stories of destruction and death. But as people start to recover, victims become survivors, and vulnerability exists alongside community and individual resilience. The Philippines – a country well-versed in this exercise and known for its vulnerability as well as its resilience – experienced Typhoon Haiyan (local name Yolanda), the strongest storm to have made landfall in reported history, on 8 November 2013. Despite the high level of devastation, the overriding impression, from media coverage, government officials, NGO reports and general sentiment – was one of resilience. A report by the Philippines Humanitarian Country Team in August 2014 (nine months after the typhoon) noted:
“Self-recovery efforts by affected communities, combined with a scaling up of government-led interventions and effective national and international humanitarian efforts, have led to a significant reduction in the level of humanitarian needs … [and] many sectors are already well into the recovery phase on the ground.”
The common explanation for these early self-recovery efforts is the Filipino principle of bayanihan (collective cooperation), which is commonly evoked after major disasters by NGOs, governments and the media to demonstrate the resilience of the Filipino people. But what is the bayanihan spirit, and does this indigenous principle really serve to increase community resilience in the modern age? Drawing on fieldwork in the province of Leyte after Typhoon Haiyan, we argue that, while bayanihan was once a principle that was believed to be upheld by the whole community, its contemporary expression is often on a much smaller scale, from neighbour to neighbour, and only for a brief period during crises. Moreover, we argue that, despite its popular use after disasters, calling on communities to evoke bayanihan is often an inadequate answer to the need for collective action that commonly exists in post-disaster recovery. As such, we call for a more critical examination of the potential and limitations of bayanihan as a post-disaster coping mechanism in the Philippines. In addition, echoing the concerns of others, we caution against the romanticisation and over-reliance of bayanihan and other indigenous Filipino coping strategies as a source of post-disaster community resilience, particularly if doing so shifts the pressure away from government institutions with formal responsibilities.
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