Journal of Filipino Studies
AN ELECTRONIC JOURNAL

BIO:
Dr. Rozzana Verder-Aliga has a doctorate in Education, in Counseling Psychology from Argosy University, San Francisco Bay Area campus; a Master of Arts degree in Counseling from the University of San Francisco and a Bachelor of Music from the University of the Philippines. She is a Licensed Marriage and Family Therapist and works as a Mental Health Services Manager for Solano County Health & Social Services. She is married to US Army Colonel Nestor Aliga and they have three sons.

Dr. Rozzana Verder-Aliga has been a resident of Vallejo for 26 years, the first Filipino American elected to the Vallejo School Board, retiring in 2005 after serving for 12 years. Currently, she is the Vice Chairperson of the Housing and Redevelopment Commission for the City of Vallejo.

ELDERLY FEMALE FILIPINO IMMIGRANTS:
A PHENOMENOLOGICAL STUDY

Based on Dissertation
Submitted to the
American School of Professional Psychology,
Argosy University, San Francisco Bay Area Campus

BY

ROZZANA VERDER-ALIGA, Ed.D., LMFT
Email: rnverderaliga@solanocounty.com

ABSTRACT

This qualitative research study explores the experiences of elderly female Filipino immigrants.  The research aims to provide a broader understanding of how immigrants adapt to life in America.  The study intends to help ensure that the individual experiences of this under-researched group is heard and examined in-depth using the phenomenological methodology, which is exploratory in nature. 

Eleven elderly female Filipino immigrants are the participants of the research, which uses face-to-face, semi-structured individual interviews.  They are residents of the city of Vallejo in California, about 40 miles from San Francisco. In terms of characteristics, they are all widows, age 65 years or older, born in the Philippines, able to communicate verbally, able to read and write English, living in the US for at least five years, and willing to share their experiences and feelings about the topic of this research study.  They are generally highly educated, three with Master’s degrees, six with Bachelor’s degrees, and the rest either with some college, high school or elementary education.

Five themes have emerged from the data: 1) Traditions in Courtship, Marriage and Raising Children/Grandchildren, 2) Teaching Filipino Values, 3) Faith and Belief in God, 4) Connecting and Keeping in Touch, and 5) Making the Most of Living in America.  Their stories revolve around three essential experiences, namely: 1) Their Changing Roles from Wife, Mother, Career Woman to Caregivers for their Grandchildren, 2) Using their Spirituality and Psychological Resilience as Coping Mechanisms, and 3) Connecting, Reflecting and Recreating their Life in America.

Though the participants experience separation from nuclear or extended family as well as social networks, research findings reveal that they do not currently show signs of psychological distress.  The results also show that their family relationships, spirituality, resiliency and social support are the glue that binds them together and helps them maintain stability and congruence in their adopted country, the United States of America.

Purpose of the Study

This study is exploratory in nature, and the primary objective is to investigate the world of elderly female Filipino immigrants and uncover their stories using the qualitative approach of phenomenology.  The results of this study may serve as an initial step in focusing attention on the mental health issues in this population so we can better understand the needs of elderly Filipino immigrants.

A related goal of this study is to substantially increase the knowledge about elderly Filipino immigrants because currently, there is scant literature on this population.  Furthermore, the results of this study can assist in developing culturally appropriate recommendations for policies and practices of mental health service-delivery systems to effectively meet the needs of elderly Filipino immigrants.  By focusing on their stories, this study ultimately provides this population a voice that is rarely heard. 

Problem Background

 Over the last few decades, there has been a significant increase of Asian immigrants to the United States.  Concurrent with these increases, the elderly population has also increased.  The two most rapidly growing segments of the elderly population in the United States are Hispanics and Asians.  This has been a result of immigration from Asian and Latin American countries, particularly the Philippines and Mexico.  Immigration has had a major impact for immigrants and the host country.  Immigrants face many challenges associated with new values, norms, traditions and patterns of interaction in their newly adopted country.  The usual familial ties are not always available to them (Agbayani-Siewert, 1994).  A study by Bemak & Chung (cited in Weisman et al. 2005) explains that across cultural groups, the stresses or immigration are more severe for elderly people compared to their younger counterparts.  In addition, a study by Salcedo (2003) on a community sample of 203 adult Filipino immigrants living in the San Francisco Bay Area founds symptoms of depression, anxiety and psychological distress among Filipino immigrants, prompting the need for finding effective ways to work with this population.  Skilton-Sylvester (1998/99) further explains that elderly immigrants face more challenges in their new host country than their younger counterparts.  Research studies on elderly Filipino immigrants are also conspicuously absent because much of the research has been based on the experiences of Chinese, Japanese and Korean people.  It is therefore a misconception to assume that Filipinos share identical experiences with other Asian ethnic sub-groups because not all of these populations share identical experiences, histories or cultural practices.  Besides, there exist within these subgroups variations in faith, immigration, language and experiences (Rodriguez, 2001).

Research Questions

The fundamental research question is: What is the lived experience of elderly female Filipino immigrant in America?  The study also asks the following research questions:

1. Why did they immigrate to this country?
2. What is their life story?
3. What is it like living in America?
4. What difficulties did they experience as new immigrants to this country?
5. What services, support systems or community resources do they utilize?
6. How do they cope with day-to-day challenges?

METHODOLOGY

Rationale for Research Approach and Study Design

The qualitative approach using phenomenology is used for this study. Phenomenology is a qualitative research method, developed by philosophers, Edmund Husserl along with Heidegger, Sartre, Merleau-Ponty in the early 20^th century.  It is the study of structures of consciousness from the first-person point of view along with relevant conditions of experience (Smith, 2003).  It generates a large quantity of interview notes, tape recordings and other records used for analysis.

This method offers the most effective way to capture the essence of the lived experiences of the research participants as elderly immigrants. Through phenomenology, the researcher is able to uncover these unheard voices and gain a richer understanding of their unique individual experiences.  The semi-structured interview process uses open-ended questions with an interview guide.  Based on the literature review, phenomenology is the method of choice by researchers conducting research on ethnic minority populations (e.g., Soonthornchaiya, R. (2004) on Perceptions of depression among elderly Thai immigrants; Rodriguez, D. (2003) on A phenomenological study of the realities of Filipino American college students in the Midwest; Dela Paz, M. (2004) The role of spirituality in how Filipino immigrants conceptualize and cope with crises; Faustino, J. (2003) on Perceptions and attitudes of older Filipinos Americans towards mental illness; Lee, K. (2005) Images of God among Korean immigrants; Meneley, M. (1999) on Looking at frailty: a phenomenological study of elderly women (Canadians) living alone in the community).

Setting and Participants

The researcher utilizes a purposive sampling procedure with select information-rich cases strategically and purposefully.  This means that research participants are of a specific population (elderly female Filipino immigrants), strategically living in a specific location (City of Vallejo), are members of a Filipino senior organization and/or attend the lunch program at a specific site (Bayanihan Center).  The Bayanihan Center is a strategically information-rich location where elderly Filipinos gather daily to eat lunch.  The selected eleven participants who meet the following selection criteria: 1) female Filipino immigrant widow, 2) age 65 years or older, 3) born in the Philippines, 4) able to communicate verbally, 5) able to read and write English, 6) living in the US for at least 5 years, and 7) willing to share her experiences and feelings about the topic of this research study.  All of the participants except for one agreed to be interviewed in their homes.  All interviews are audio-taped, lasting approximately 45 minutes.  Second interviews are conducted to validate transcripts and data.

Participant’s Demographic Profile

The results of the study are interpreted based on past and current literature review.  Lessons learned are presented in the framework of the Filipino family; characteristics, traits and values and coping strategies.  The following themes and sub-themes were extracted from interview transcripts, individual narratives, and significant statements of the eleven participants.

The Filipino Family, Its Characteristics, Traits and Values

Andres (1981) notes that the Filipino family is the basic social unit that contributes and maintains Filipino values.  The family is also seen as the security blanket that supports and protects its members in time of need.  The Filipino family’s most striking quality is the focus on reciprocal obligations among family members (Hong and Cheng Ham, 2001).  The data collected from this research study support this as all of the eleven participants discussed the importance of family.  Additionally, Filipino grandparents view the care-giving role as a normative process rather than a burden.  This is a result of Filipino values and norms of pakikisama (smooth interpersonal relationships), utang na loob (debt of gratitude), familism and authoritarianism (Andres, 1987).  The cultural value of pakikisama fosters good feelings and harmony among family members.  Familism places a high value on the welfare and interest of the family.  Every effort is exhausted to help family members with their needs and concerns.  All of the eleven participants have positive comments and experiences about their caregiving role.  They considere it as more satisfying than stressful.

Another cultural value is Folk Catholicism, which has also been described as

split-level Christianity.  This consists of two or more thought and behavior systems; that are inconsistent with each other.  Gorospe (1998) notes that historically, this constitutes a blend of the pagan beliefs of pre-Spanish Filipinos combined with Christian beliefs and practices.  An example is, early Filipinos believed in a God called Batula, guardian spirits called anitos, high priestesses called baylans, and celebrated pagan rice festivals.  With the coming of Christianity, they substituted the Christian God for Batula, patron saints for the guardian spirits, the parish priest took the place of the baylans and the town and barrio fiestas for the pagan rice festivals.  Interview data results show all ten participants are practicing Catholics except for participant #1 who was a practicing Catholic before she became non-denominational.  The ten participants consider themselves religious but they are also superstitious.  They pray to God and the saints; they pray the rosary and read the Bible but also believe in wearing of amulets and lucky charms and ritual dancing before saints to gain favors. 

Interview data results also affirm that religiosity, belief and faith in God are central to their lives.  Their experience about how their faith has been instrumental in dealing with life’s challenges and adversity cannot be understated.  Religion is central to Filipino life.  It “enables people to face reality with strength and optimism” (Tompar-Tiu & Sustento-Seneriches, 1995, p.116).  Some of the religious practices reported by the participants are attending mass, praying the rosary and novena, devotion to saints and the Virgin Mother, Holy Communion, reconciliation and observing religious holidays and rituals.  Dela Paz (2004) has similar conclusions in her study of how Filipinos use spirituality and religion as a coping mechanism.  These participants believe that certain illnesses that cannot be treated by traditional medicine can be treated through divine intercession, praying to a particular saint and praying to God.  The participants’ strong faith in the healing powers of prayer remains a central theme in their lives.

Other characteristics that are validated in this research study are perseverance and resilience.  Tompar-Tiu & Sustento-Seneriches (1995) note that Filipinos are resilient.  They have been known to withstand centuries of colonization from Spain and the United States.  It is also known that Filipinos easily bounce back from the ravages of yearly natural disasters (such as typhoons, floods and earthquakes).  Their ability to adapt, cope and rebound from vicissitudes is evident in the interview data results.  Additionally, the term, psychological resilience, defined as the individual’s ability and capacity to withstand stressors, explains the absence of mental illness or psychological distress among these participants.  A research study by Nygren et al. (2005) on resilience among 125 elderly Swedish men and women supports my findings.  The study shows that resilience, sense of coherence and purpose in life are the driving forces and strengths that contribute to a person’s ability to meet and handle adversities” (p.354). 

All of these participants show inner strength, brave endurance, a sense of coherence, and tenacious resilience.  Their resilient nature has immunized them from developing anxiety or depressive-like symptoms.  Except for symptoms of grief due to the loss of their spouses, none of the participants have shown signs of depressive symptoms or suicidal thoughts. 

Social Support

The role of social support is a significant aspect of this research project.  Strong peer and communal support is an important resource that elderly Filipino immigrants rely on.  Forming social relationships and social networks through the Filipino senior organizations provided a safe haven for the eleven participants in this study.  Denison (2005) notes in her research that regular participation in leisure activities impacts the wellness of the elderly.  Several authors have also found that socialization with friends or relatives, volunteering, good nutrition and exercise contribute to successful or vital aging.  A 1991 study by Russell & Cutrona (cited in Dennison, 2005) has found that high levels of social support protect a person from the negative effects of stress.  Additionally, supportive relationships are linked to good physical and mental health.  The results of this study validates these findings.  The participants that have strong social ties and support from others are in better physical and mental health.  Participants have also stated that socializing with their peers who speak their language and share their same culture give them a sense of security and sense of belonging.  Regular attendance at events and activities make them feel happy, relaxed and less worried.

Although my research findings reveal that these eleven participants are emotionally balanced and mentally healthy, I will not completely rule out the possibility of some degree of psychological distress.  This is due to the cultural factors and traits of “hiya” (shame), “bahala na” (come what may or optimistic fatalism), stigma and family loyalty which are tied to maintaining the notion of keeping things within the family.  Faustino’s (2003) research study on five elderly Filipinos in Chicago found that they “perceive stress, forgetfulness and mental deterioration as factors congruent with the aging process.  They are also disinclined to discuss their problems with other individuals outside of their close interpersonal sphere” (p.51).  Furthermore, this conclusion does not mean that this group does not need support.  What it means is that mental health professionals and health care providers should continue to ask questions and assess elderly Filipinos’ needs using culturally appropriate methods.  This preliminary work should lead to a more in-depth contextual study of this population that will look into cultural factors and norms before any conclusions can be drawn.  As mentioned in the limitations of this study, because of the small sample of participants, the results cannot be generalized.

CONCLUSION

A significant conclusion from this study is that the successful integration of the participants into the unfamiliar traditions of American life depended on their post-migration experience, communication skills, educational attainment and awareness of the new host culture.  Participants # 1, # 2, # 4, # 5, # 7, # 8, # 9 & # 11 were all college-educated or had careers, lived in the city of Manila or a big town in the province and now live independently.  They have supportive families and an extensive social network of Filipino friends and organizations.  They also live in a community where there is a marked presence of Filipino Americans, (Vallejo, California is home to 25,000 Filipino Americans or 20% of the total population of 116,000) therefore they are able to maintain their Filipino traditions and do not have to exert much effort in transforming their traditions into the new American culture.  They do not report high levels of distress other than loneliness and feeling homesick when they were new in America.  Their common response was, “I had to adjust when I came here.  It was different, but because I spoke good English, I was able to communicate.  I was lonely and homesick at first but I was busy with my grandchildren, then I met fellow Filipino seniors.  I knew I was going to take care of my grandchildren and I wanted to help my children.  That’s the Filipino culture.”  They have transitioned much easier and have expressed feelings of being content and happy as they reflect on their experiences.  The other participants, # 3 # 6, and # 10, who have expressed some difficulty in adjusting as new immigrants talked about how they cope with the new challenges through perseverance and draw upon their spiritual and religious beliefs.  Their common response is, “I just prayed to God to help me deal with these problems.  I also persevered and hoped that things would get better and they did!” 

These findings are similar to Yun’s (1997) study of 95 elderly Korean immigrants who used religion and spirituality to gain psychological comfort and peace of mind.  Yun (1997) concludes that spiritual, religious beliefs and social aspects of religious activities help mitigate depressive feelings.  Soonthornchaiya (2004) has found that the practice of Buddhist teachings and meditation are the primary coping strategy for 20 Thai elderly immigrants living in Chicago. 

All of the eleven participants validate the results of a study of six Filipino grandparents in Hawaii by Kataoka-Yahiro, Ceria & Yoder (2004).  This study notes that despite the great demands of energy required by the grandparents’ caregiving role, these grandparents do not perceive their care-giving role as a burden.  They all state, “It is a joy taking care of our grandchildren.”  They all agree that it is fun to be a grandparent and they are lucky to be grandparents.

Burt’s (1998) study of 14 elderly female homebound widows in San Diego has discovered levels of satisfaction in their lives.  She has found that they identify with faith and belief in God as sources of strength.  They have been successful in balancing dependence and independence as well as a sense of determination and ability to adapt to present life situations.

 In essence, I conclude that my eleven participants have achieved a successful balance between familiar and unfamiliar experiences.  This study has found that all participants have found their purpose in life allowing them to have a positive view of the future.  These participants remain optimistic that they will have many more years of good health, although they are prepared for the inevitable, death.  All of these participants fit the definition of good mental health as defined by Jaffe & Segal (2004) who state that good mental health is not just the absence of mental health problems, it is also the presence of the following characteristics:

• A sense of well-being and contentment

• A zest for living - the ability to enjoy life, to laugh and have fun

• Resiliency - being able to deal with life’s stresses and bounce back from adversity

• Self-realization - participating in life to the fullest extent possible, through meaningful activities and positive relationships

• A sense of balance in one’s life - between solitude and sociability, work and play, sleep and wakefulness, rest and exercise

• A sense of well-roundedness - with attention to mind, body, spirit, creativity, intellectual development, health

• The ability to care for oneself and others

• Self-confidence and good self-esteem

These participants are a unique group of elderly immigrants who willingly shared their stories with me.  Confirming what have been stated, family relationships, their spirituality, psychological resilience and social support are the glue that binds them together and helps them maintain stability and congruence in their adopted country, the United States of America.

Implications for Policy and Practice

 Though the findings of this study do not show any serious mental health concerns, it is important for practitioners and policy makers to take a closer look at the underlying dynamics associated with this population’s post-immigration experience.  Elderly Filipino immigrants are aging and have physical ailments that need attention.  We know that current literature asserts the importance of maintaining social order within Asian and Filipino families.  Clinicians or health care professionals will need to be aware that elderly Filipinos will not always seek outside help.  They will exhaust all internal family resources before accessing services.  In addition, the emphasis on filial piety and responsibility where loyalty to the family is a lifetime commitment remains of great importance.  Filipino families place a high value on cooperation among its members and protecting them.  Even contemporary Filipino Americans continue to function using interdependent and dependent relationships.  These are based on extended family members, group harmony, and respect for elders and kinship that go beyond biological connections.  Therefore, awareness and knowledge of who is considered the head of household in the family have to be ascertained at the very beginning of service delivery.  This may not necessarily be the elderly client herself; it could be the eldest son or daughter in the family with whom they live. 

Elderly clients are also careful not to complain and talk about family concerns or problems with people outside the family.  So it is important to establish rapport and trust in the beginning phase of treatment or service delivery.  They are known to endure hardships and are tolerant of others and may minimize their symptoms.  Their persevering quality and resilient nature have to be taken into consideration when assessing their needs and concerns.  Clinicians or health care providers also need to be aware of the importance of prayer, church affiliation and spiritual beliefs.  With the client’s permission, service providers can incorporate prayer and spiritual counseling in the treatment plan.

The findings also show the importance of both informal and formal social support.  The eleven participants attend events and activities at the Filipino Community Center and the Bayanihan Center.  I would recommend delivery of services at these centers where elderly clients are most familiar.  These services can range from monthly educational topics on physical and emotional health, how to access community resources and cholesterol, diabetes and blood pressure screenings.  Services can also include recreational and physical activities; all of the participants mentioned that they enjoy ballroom dancing, folk dancing and singing.  Staffing these with bilingual clinicians and health care providers would be most effective and beneficial.  My participants echoed the need for accessible services that are linguistically and culturally appropriate.

By utilizing the research method of phenomenology, this research has made significant inroads into effectively reaching a population that is guarded and tight-lipped when it comes to discussing personal feelings and family relationships.  Having a basic understanding of the culture of this population and therefore, knowing “what makes them tick,” as provided by this project, help gain their trust.  It encourages this particular population to express their emotions and reveal relevant information that are otherwise tightly guarded.

REFERENCES

Agbayani-Siewert, P. (1994). Filipino American culture and family: guidelines for practitioners. Retrieved on January 11, 2006 from: http://www.findarticles.com.

American Psychological Association. (2001). Publication manual of the American psychological association (5^th ed.). Washington, D.C.

Andres, T. (1981). Understanding Filipino values: a management approach. Quezon City, Philippines: New Day Publishers.

Andres, T. & Ilada-Andres, P. (1987). Understanding the Filipino. Quezon City, Philippines: New Day Publishers.

Burt, S.D. (1998). Being alone: the experience of elderly homebound seniors. Unpublished doctoral dissertation. University of San Diego. San Diego, CA. ProQuest Information and Learning Company, (UMI No. 9830323).

Cimmarusti, R. (1996). Exploring aspects of Filipino-American families. Journal of Marital and Family Therapy. Retrieved on January 11, 2006 from: http://www.findarticles.com/p/articles/mi

Colaizzi, P. (1978). Psychological research as phenomenologists view it. Existential phenomenological alternatives for psychology. New York, NY: Oxford University Press.

De la Paz, M. (2004). The role of spirituality in how Filipino immigrants conceptualize and cope with crisis. Unpublished doctoral dissertation. Alliant University, San Francisco. ProQuest Information and Learning Company, (UMI No. 3114115)

Dennison, Carol. (2005). The relationship between social supports and well-being among the elderly. Unpublished master’s thesis. California State University. Long Beach

Faustino, J. (2003). Perceptions and attitudes of older Filipino Americans towards mental illness. Unpublished doctoral dissertation. Chicago School of Professional Psychology. Chicago, Illinois. ProQuest Information and Learning Company, (UMI No. 3112143)

Giorgi, A. (1985). Phenomenology and psychological research. Pittsburg, PA: Duquesne University Press.

Giorgi, A. (1970). Psychology as a human science. A phenomenological- based approach. New York, NY:  Harper & Row Publishers.

Giorgi, A. (1986). A phenomenological analysis of descriptions of conceptions of learning obtained from a phenomenological perspective. Retrieved on July 27, 2006 from: http://ped.gu.se/biorn/phgraph/misc/constr/giorgia.html.

Gorospe, V. (1988). Filipino values revisited. Manila, Philippines: National Book Store.

Hong, G, & Domokos-Cheng Ham. (2001). Psychotherapy and counseling with Asian American clients. Thousand Oaks, CA: Sage Publications.

Jaffe, J. & Segal, R. (2004). Help guide: mental health issues. Retrieved on August 25, 2006 from: http://www.helpguide.org.mental_emotional_health.htm.

Kataoka-Yahiro, M., Ceria, M. & Yoder, M. (2004). Grandparent caregiving role in Filipino American families. Journal of cultural diversity. Retrieved on January 11, 2006 from http://www.findarticles.com/p/articles/mi

Meneley, M. (1999). Looking at frailty: a phenomenological study of elderly women living alone in the community. Unpublished master’s thesis. University of Toronto. Toronto

Nygren, B., Alex, L., Jonsen, E., Gustafson, Y., Norberg, A., Lundman, B. (2005). Resilience, sense of coherence, purpose in life, and self-transcendence in relation to perceived physical and mental health among the oldest old. Aging and Mental Health. July 2005, 9:4, pp. 354-362.

Rodriguez, D. (2003).  A Phenomenological study of the realities of Filipino American college students in the Midwest. Unpublished doctoral dissertation. Indiana University, Indiana. ProQuest Information and Learning Company, (UMI No. 3111929).

Silverman, D. (2000). Doing qualitative research. A practical handbook. Thousand Oaks, CA: Sage Publications.

Soonthornchaiya, R. (2004). Perceptions of depression among elderly Thai immigrants. Unpublished doctoral dissertation. University of Illinois at Chicago. Chicago, Illinois. ProQuest Information and Learning Company, (UMI No. 3140139)

Tompar-Tiu, A. & Sustento-Seneriches, J. (1995). Depression and other mental health issues: the Filipino American experience. San Francisco, CA: Jossey-Bass Publishers.

Van Manen, M. (1990). Researching lived experience: human science for an action sensitive pedagogy. London, Ontario: Althouse Press.

Weisman, A., Feldman, G., Gruman, C. & Rosenburg, R. (2005). Improving mental health services for Latino and Asian immigrant elders. American Psychological Association. Retrieved on May 24, 2006 from http://search.epnet.com/login.aspx?direct=true&db=pdh&an=pro366642

Yun, H. (1997). The Predictors of depression among elderly Korean Americans in Los Angeles County. Unpublished master’s thesis. University of Southern California. Los Angeles, CA. ProQuest Information and Learning Company (UMI No. 1389991)

END

Journal of Filipino Studies MI-3118, College of Letters, Arts, and Sciences California State University - East Bay, Hayward, CA 94542 Office Phone: (510) 885-4818 | Office Email Address: efren.padilla@csueastbay.edu

Webmaster