filipino

1. 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.

2. 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
20th 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.,

3. 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
Years Level of
Participant Age Previous Occupation Religion
in US Education
#1 78 16 City Schools Supervisor & Former Non- Master’s Degree
Principal/Teacher Denominational
#2 76 23 Teacher/University Professor/Court Catholic Master’s Degree
Interpreter
#3 87 33 Teacher Catholic Bachelor’s Degree
#4 81 15 Homemaker Catholic Some College
#5 87 23 District Supervisor/Teacher Catholic Master’s Degree
#6 82 21 Homemaker Catholic Elementary
School
#7 77 23 Teacher Catholic Bachelor’s Degree
#8 79 23 Teacher Catholic Bachelor’s Degree
#9 77 30 Teacher/ Guidance Counselor/ Keypunch Catholic Bachelor’s Degree
Operator
# 10 85 27 Teacher Catholic Bachelor’s Degree
# 11 91 18 Midwife/ Politician Catholic High School
Graduate
RESULTS, DISCUSSION AND LESSONS
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

4. 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 forBatula, 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

5. 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:

6. 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

7. 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.