Pregnancy and Spirituality in the Filipino Culture

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Pregnancy and Spirituality in the Filipino Culture

Literature Review

The Philippines is a country situated in Southeast Asia and consists of thousands of islands in the western Pacific Ocean. People of Filipino origin have a distinct culture that was shaped by the countrys Asian location and influenced by Spanish and American colonization. This paper aims to review recent literature on Filipino culture related to the Filipinos views on pregnancy and childbearing, as well as their spirituality.

Pregnancy and Childbearing Practices

Fertility Practices and Views Toward Pregnancy

Pregnancy has a crucial meaning for people belonging to Filipino culture. Research reveals that the Philippines is a child-centered country, which is why infertility is subject to social stigma in this culture (Liamzon et al., 2021). Fertility is one of the key functions of women in the Philippines, as they are considered to have a duty for procreation (Liamzon et al., 2021, p. 6). However, in their fertility practices, Filipinos are, to a certain extent, guided by religion. For example, the Catholic Church opposes the use of reproductive technologies, which influences Filipinos decisions to utilize IFV, surrogacy, and other options (Liamzon et al., 2021). Religious spirituality is important for Filipinos, which is why they often frame issues with fertility and pregnancy in terms of religion. Liamzon et al. (2021) cite an example of Filipinos attitudes toward infertility: people of this culture often regard this problem as Gods plan (p. 8). Thus, pregnancy and childbearing are essential for Filipino culture, and the attitudes toward these themes are shaped by Filipinos spirituality.

Religion and child-centeredness also affect Filipinos views on abortion and contraception. The Catholic Church prohibits abortion because, according to its beliefs, life begins at the moment of conception (Natividad, 2018). Although Filipino women also oppose abortion because they consider it the killing of a human being, they believe that during the first 2-4 weeks, they have dugo, meaning blood, in their wombs (Natividad, 2018). Therefore, during the first few weeks, they can attempt to get rid of the fetus by taking gin, bitter herbs, or raw coffee, hitting their pelvis, hips, or back, performing abdominal massage, or falling down the stairs (Natividad, 2018). However, if they have performed several attempts and the child is still alive, they assume that Gods plan is to let the child live (Natividad, 2018). The Catholic Church also strongly opposes contraception, so Filipinos have few options available for them if they want to avoid unwanted pregnancies. The research conducted by Marquez et al. (2018) revealed that Filipinos widely used traditional methods of contraception, including the calendar or rhythm method and withdrawal.

Prescriptive and Taboo Practices

The Filipino culture is distinguished by certain prescriptions and restrictions imposed on women during pregnancy. For example, Jose et al. (2019) investigated pregnancy practices among Aeta women belonging to indigenous Filipinos. They found that it was forbidden for pregnant women to eat or smell anything sour because Filipinos believed that it caused mental problems (Jose et al., 2019). Tuazon (2020) also argues that Filipinos believe that the baby will resemble the food that the mother craves during pregnancy. When preparing for delivery, women massage their abdomen in the river because they believe that it will help the baby to come out with its head first (Jose et al., 2019). Having faith in God during pregnancy is also important because it is believed to prevent complications and ensure an easy delivery.

Spirituality

Meaning of Life and Individual Sources of Strength

Religious spirituality plays a significant role in the lives of Filipinos. According to Tuazon (2020), Filipinos believe that a meaningful life is one involving a healthy relationship with God, nature, and family, and they consider religion to be their source of strength. Upon analyzing the Filipino culture, Hong (2020) concluded that Filipinos were among the most religious people in the world, and the core components of their culture were trust in God and family-centeredness (p. 131). One distinguishable feature of Filipino spirituality is fatalism, or the belief in Gods plan. Perhaps, it is the most precisely conveyed in the expression Bahala na, which can sometimes be heard by Filipinos and which means Live it up to God (Hong, 2020, p. 130). Filipinos use this expression in their everyday lives when they encounter challenging situations which they cannot handle. However, this phrase can be uttered in a more positive sense when people are determined to do their best to achieve their goals and look for Gods guidance (Hong, 2020). Thus, religious spirituality shapes Filipinos mindsets and helps them overcome the hardships of life.

Spiritual Beliefs and Healthcare Practices

Spirituality is an important component of health practices in Filipino culture. It is common among Filipinos to combine medical treatments with prayers, honoring natural spirits and religious practices (Tuazon, 2020). Villanueva (2021) investigated the healing practices of Gadang, the indigenous people of the Philippines. The researcher found that Filipinos healing practices had three key elements: spiritualism and religion, a holistic approach to treatment, and different levels of human experiences (Villanueva, 2021). Filipinos extensively use such healing modalities as massage, medicinal plants, relaxation techniques, and cleansing rituals and ceremonies (Villanueva, 2021). They commonly utilize coconut oil for curing external diseases, combining it with prayers. Healing practices are performed by healers, for example, the albularyo, who possess knowledge of medicinal herbs (Villanueva, 2021). Filipinos healing practices are a significant part of their culture and should be considered when providing care to patients of Filipino origin.

References

Hong, Y. (2020). Powerlessness and a social imaginary in the Philippines: A case study on Bahala na. The Asbury Journal, 75(1), 127-150. Web.

Jose, M., Leabres Jr., J., Nuqui, A., Nogoy, J., Pudadera, R., & Ramos, W. (2019). Maternal and infant care beliefs and practices of Aeta mothers in Central Luzon, Philippines. Journal of Health and Caring Sciences, 1(1), 33-40. Web.

Liamzon, G. M. A., Santos, A. M. P., Tamayo, M. A. M. G., & Macapagal, M. E. J. (2021). Surrogacy among Filipinos who have struggled with infertility: A discourse analysis. Journal of Pacific Rim Psychology, 15, 1-11. Web.

Marquez, M. P., Kabamalan, M. M., & Laguna, E. (2018). Traditional and modern contraceptive method use in the Philippines: Trends and determinants 2003-2013. Studies in Family Planning, 49(2), 95-113. Web.

Natividad, M. D. F. (2018). Catholicism and everyday morality: Filipino womens narratives on reproductive health. Global Public Health, 14(1), 1-16. Web.

Tuazon, N. (2020). People of Filipino heritage. In L. D. Purnell & E. A. Fenkl, (Eds.), Textbook for transcultural health care: A population approach (5^th ed., pp. 365-394). Springer Nature.

Villanueva, J. M. (2021). Indigenous healing practices, policies and perceptions of young and elderly Gadang people in Nueva Vizcaya, Philippines. Journal of Natural Remedies, 21(2), 149-163. Web.

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