Unsilencing the Voices of EJK Surviving Families

Since the advent of the deadly War on Drugs (WoD) when President Rodrigo Duterte assumed office in 2016, thousands of Filipinos have been subjected to several human rights violations (HRVs). Thousands of presumed drug users and dependents were killed, and many innocent people were caught in the crossfire, either as suspects or direct victims of the rampant killings and abuses which characterize this militaristic approach. Systemic violence was justified under the guise of eradicating the supposed “drug problem” of the country and relegated those involved with drugs as the “scourge of society.” Aside from the ongoing need for comprehensive and critical research regarding the ongoing killings and various forms of HRVs within WoD, the urgent need for services and proper avenues for those left behind by EJK, the “surviving families” of those who have been killed, has to be intentionally studied and collaboratively addressed. In addition to the traumatic experience of violently losing loved ones, they are forced to contend with the ill effects of trauma and different forms of systemic violence since the incident, and indefinitely as they live.

In this paper, various needs and effects on the biopsychosocial-spiritual aspects of ten surviving families during their grieving, coping, and recovery were examined and analyzed, together with exploring the assistance made available to them, their desire for seeking government accountability and legal justice, and their potential to organize themselves as human rights advocates. The study aims to not only shed light on the realities of these families, but also to outline ways for advocates and service providers (such as NGOs, CSOs, government agencies, and faith-based organizations) to work together in creating a holistic and multisectoral intervention that will facilitate the families’ full recovery, while seeking justice and growing as justice advocates.

With these objectives, the study employed a case study method for in-depth understanding of the ten cases with the use of various lenses and theories namely Strengths-based perspective, Human Rights-based perspective, Ecological and Social Systems theories, and Empowerment Theory. From the transcripts, similar and related concepts and ideas were drawn through data auditing and coding. Major themes were then created to encapsulate their experiences and identify the different factors present in the systems the families are a part of, their needs, the effects of the EJK, the assistance they received, and the potential roles in organizing among surviving families and partner organizations. On the other hand, structured written interviews

were given to three organizations who are known and established to give various assistance to the EJK surviving families in order to know their strategies and best practices being implemented. All of the findings were then used to inform the creation of a referral pathway or a biopsychosocial-legal framework that could hopefully benefit the families and those who wish to provide structured assistance based on the grieving, coping, and recovery processes that the EJK surviving families went through.

The results of the research have several implications to both theories and practice. The summary is as follows: first, EJK survivors across different research all experienced drastic changes to their biopsychosocial well-being after the incident; however, there is a lack of literature exploring the psychological and spiritual changes to these families. Second, there is a need to explore not only the immediate needs of the families after the incident happened, but also their needs even months or years later as the EJK brought irreversible and long-lasting effects to their lives. Third, the micro, mezzo, and macro systems and the biopsychosocial factors involved in these systems that the families are a part of, need to be explored during their grieving, coping, and recovery process, because the impacts of the EJK and the survivors’ needs should not only be the basis of intervention. Fourth, this research affirms the need for a continued and sustainable provision of psychosocial services, support systems, and safe spaces for the survivors which aid them in their journey to healing, recovery, and their seeking for justice. Fifth, survivors are willing to pursue legal actions if only their basic and survival needs are met and resolved, and that the political climate of the country is not riddled with impunity, thus allowing for safe legal-seeking advocacies. Sixth, there is a lack of documentation and exploration on the legal processes that these surviving families go through; thus, this aspect needs to be explored especially for when the families decide to pursue legal justice. Seventh, there is a lack of literature exploring the potential of the EJK survivors to organize their own group as human rights advocates. Last, a lack of provision on different needs such as medical, economic, educational, and psychosocial needs still remains a challenge for the families.

Acknowledgment

Gratitude abounds to all those who have contributed in making this research and advocacy work truly meaningful. Much is to be done for human rights and the empowerment of communities and families who have experienced extrajudicial killings (EJKs). But with such a supportive and inspiring network of co-advocates and mission partners, we believe that true healing and empowerment are steadily within reach of marginalized communities and that of our nation.

We extend our gratitude to Prof. Jowima “Jowi” Ang-Reyes, Ph.D., our research consultant and loving mentor throughout this challenging journey. Through her guidance, we were able to sift through a myriad of processes and feelings associated with rigorous research amid a pandemic, and with emotionally-laden topics such as the ongoing journeys of surviving families and the ongoing “war on drugs.”

We are thankful to our leaders, colleagues and friends from IDEALS: Sir Egad Ligon, our executive director, for trusting us with this feat and enabling us to learn from his creativity for our shared advocacy; Sir Joey Faustino and Atty. Gettie Sandoval, members of our board of trustees, eager supporters, and esteemed human rights advocates within their respective fields; Atty. Ansheline Bacudio, our supportive and courageous Human Rights program manager; Atty. Carlo, Ms. Alenah, and Ms. Bea for their research and technical writing skills and advice. We also extend our fond appreciation to our other colleagues from IDEALS: Red, Lian, Tuesday, Jill, and Nel – your contributions and friendship enabled us to make our research more comprehensive and well grounded. Furthermore, the research team wishes to express its gratitude towards the entire IDEALS team, well spread out across Mindanao, Mindoro and Metro Manila – we honor your dedication and work “para sa bayan!” (for the nation!)

In connection to our work, we are indebted to the generosity of our partner funding organizations who share in the mission of human rights, democracy and social justice across borders. For this particular project, we are grateful to the National Endowment for Democracy, for its generous support towards all the costs associated with the implementation of “Empowering and Building Resilience Among Victims of Extrajudicial killings and HRV Survivors,” simply referred to as “BRAVE,” of which this research is a vital component of the project.

We remain grateful to all our organizational partners and friends who joined us last 30th of July during the launch of our research. We look forward to the next collaborative steps with you!

We are ever grateful to the hardworking and courageous team members of our partner organizations, Commission on Human Rights Region IV-A, PAGHILOM and Project SOW, whom we have directly worked with for data gathering and processing.

Lastly, we find much meaning and gratitude to learn from our 10 women interviewees, five from PAGHILOM, and five from Project SOW. These 10 women continue to face the challenges of their vulnerable state as they advocate for human rights, and justice for their departed loved ones who have been kiled through EJK. Through their heartfelt sharing of grief, vulnerability, generosity and love, we can only come out as more empathetic and dedicated human rights advocates.

Charmen Balana

KZ Briana

Aloe Pagtiilan

Christine De Leon

Raevene Morillo

When the dust finally settles on the current administration’s war on drugs, it is not just going to be the number of deaths and extrajudicial killings that will remind us of this dark period in our history-- but vivid images of thousands of families the victims had left behind, and other lives that were irrevocably changed by the chilling drug war. They shall serve as testimony of this administration’s terrible legacy.

While it may be difficult to uncover the full details of the Duterte administration’s bloody campaign against drugs, this study sheds light on crucial, yet largely overlooked aspects of the killings: the biological, psychological, social, and spiritual effects of the drug war to the mothers, wives, and children of the countless Filipinos who have been victimized by the campaign.

What this study reveals is truly alarming. First, it backs key findings of yet another IDEALS study that the war on drugs is, in fact, a war on the poor. It has also become apparent that this misogynist administration continues to further target and marginalize women and children, may it be directly or indirectly.

And as in the case of human rights violations of political origin, past and present, the war on drugs is no different. My heart always bleeds for the women and children, the families who bear the brunt of its ill effects-- for a lifetime.

Oftentimes, women who are suddenly forced to take on the role of breadwinner and solo parent after a loss are made even more vulnerable given their economic and educational incapacities and limitations. Their children are introduced to the culture of violence and, even more alarming, show signs of following the thread since many vow to avenge their father’s death. In addition, families become broken as many choose to uproot themselves due to safety concerns, or misunderstandings arise between members as they struggle with their psychological wellness.

On the other hand, the study also confirms the strength and resiliency of Filipino families who continue to live for their loved ones despite the experience, and choose to move forward and recover from their trauma, with the hope that their families and other community members will be spared from the same pain and injustice.

Moreover, we see from their perspective how the wider backdrop of the struggle for truth and justice can be far from the limited version modern society portrays it to be. For many of them, justice is more spiritual or dependent on their own healing, especially given their misgivings with our broken system and the current administration.

Still, many families continue to hold on to the hope of achieving true accountability in the future.

We in IDEALS, together with our partner organizations, dare to see through their lenses. We join them in their fight for restitution and reparation in the context of transitional justice. Through this study, we are hopeful that we are at the least able to provide the families a platform to raise their voices and promote awareness on the issue.

Let me also take this opportunity to thank our staff, especially the Networking, Advocacy, and Social Workers team who took the lead on this research amid the current pandemic, and exhibited great dedication, empathy, and compassion for the families in the course of their work.

We want nothing more than to have this study be used by others to help put a stop to tyranny and state violence. Though painful, the narratives will hopefully act as a catalyst to open the eyes of the greater public and make them realize the simple fact that no one should have to suffer the same fate as those in our case studies -- not for the war on drugs, or any excuse at all.

Once again, we resonate the call: Stop the Killings.

Joey Faustino Board President, IDEALS

Abbreviations

INSTITUTIONS AND ORGANIZATIONS

ADMU Ateneo De Manila University

AKAP Pamilya Abot Kamay Alang-alang sa Pagbabago

APA American Psychological Association

CEFAM Center for Family Ministries Foundation

CenterLaw Center for International Law

CHR Commission on Human Rights

CHR IV-A Commission on Human Rights Region IV-A

DILG Department of the Interior and Local Government

DLSU De La Salle University

DOJ Department of Justice

DSWD Department of Social Welfare and Development

FLAG Free Legal Assistance Group

IDEALS, Inc. Initiatives for Dialogue and Empowerment through Alternative Legal Services, Inc.

MAG Medical Action Group

MANLABAN sa EJK Manananggol Laban sa Extrajudicial Killings

NASWEI National Association for Social Work Education, Inc.

NEDA National Economic and Development Authority

NHRI National Human Rights Institution

OHCHR Office of High Commissioner for Human Rights

OSG Office of the Solicitor General

OVP Office of the Vice President

PDEA Philippine Drug Enforcement Agency

PhilRights Philippine Human Rights Information Center

PNP Philippine National Police

Project SOW Project Solidarity with Orphans and Widows

SC Supreme Court

SOCO Scene of the Crime Operatives

SSDD Social Services Development Department

UN United Nations

UNICEF United Nations Children’s Fund

UNODC United Nations Office on Drugs and Crime

UP University of the Philippines

UPD University of the Philippines Diliman

TERMS

4Ps Pantawid Pamilyang Pilipino Program

BRAVE Empowering and Building Resilience Among Victims of Extrajudicial Killings and HRV Survivors

CALABARZON Cavite, Laguna, Batangas, Rizal and Quezon

CI Counterintelligence Investigation

CICL Children in Conflict with the Law

COVID-19 Coronavirus Disease

CSO Civil Society Organization

DDS Davao Death Squad

EJK Extrajudicial Killings

FBO Faith-based Organization

GBV Gender-based Violence

HR Human Rights

HRVs Human Rights Violations

IGO Intergovernmental Organization

INGO International Non-governmental Organization

LGU Local Government Unit

MC Memorandum Circular

NCR National Capital Region

NGO Non-governmental Organization

OFW Overseas Filipino Worker

PFA Psychological First Aid

PIE Person-in-Environment

PPE Personal Protective Equipment

PSI Psychosocial-spiritual Intervention

PTSD Post-traumatic Stress Disorder

QC Quezon City

RSW Registered Social Worker

SAP Social Amelioration Program

SSS Social Security System

VAWC Violence Against Women and Children

WoD War on Drugs

WPP Witness Protection Program

The “War on Drugs” (WoD) is a costly global approach for many reasons. In addition to the degradation of lands serving as the source of raw material for drugs, death tolls continue to increase, and international drug syndicates have proven effective in instigating violence and financing conflict and arms. In addition to these unquantifiable losses, the cost of waging this war globally is pegged at least USD 100 billion a year (Cruz, 2019).

The international WoD can trace its history to national and international policies by two former US presidents. First, former US President Richard Nixon’s declaration in response to an increase in the diversion of Turkey’s opium for non-medical and heroin production, primarily for the consumption of the US market (Global Commission on Drug Policy, 2018). Throughout his presidency from 1969-1974, he labelled drug abuse as “public enemy number one” (Esquivel -Suárez, 2018). Through his anti-drug campaign, he increased the power of federal drug control agencies and encouraged measures such as no-knock warrants (Drug Policy Alliance n.d.). Prohibition was used to vilify dissidents and Black Americans by having marijuana associated with the antiwar left labelled as “hippies,” and heroin with Black Americans (Drug Policy Alliance, n.d.). Two presidential terms after Nixon, the presidency of Ronald Reagan from 1981-1989 expanded the WoD as shown in the increase of nonviolent drug-related incarcerations of 50,000 persons deprived of liberty in 1980, to over 400,000 in 1997 (Drug Policy Alliance, n.d.). Setting the tone for the global WoD, the following primary strategies appear: prohibition of use, eradication of the sources of drugs, and incarceration (Lero, 2019).

Though countries struggle in different ways, the dynamics of WoD often lead to developing countries experiencing troubling death tolls. For example, Mexico’s current death toll is at 61,000, when in 2015, it was documented to be at 55,000 (Castañeda, 2012). On the other hand, despite this longstanding war, an estimated 750,000 deaths per year across the globe are linked to illicit drug overdose, and more so to the various health risks connected with drugs (Ritchie & Roser, 2018). Further marginalization and poverty are immediate as communities are forced to leave their lands, which continue to bear the brunt of both militaristic and ecological violence. Recently, Colombians are further burdened by the use of drones by the Trump administration for aerial fumigation using toxic glyphosate on croplands (Esquivel-Suárez, 2018).

On the other hand, the WoD remains a lucrative business as it is inextricably tied with the unregulated though economically predictable black market. Currently, drug trafficking is estimated to reap USD 300 billion per year (Hidalgo & Vásquez, n.d.). The WoD is the militaristic and alternative iron hand of the drug trade. Though the black market in theory is unregulated, the law of supply and demand remains the main guiding principle. Initially, cheap raw materials available in developing countries such as cannabis and poppies are grown, processed, and then sold to high paying developed countries. Dried coca leaves sourced from the Andes and then initially processed would cost USD 385; it would increase in value to USD 2,200 in Colombia, and then could be sold in the US at a retail price of USD 122,000 (Hidalgo & Vásquez, n.d.). Simultaneously, paramilitaries are paid to facilitate the sourcing and transfer of these drugs (Esquivel-Suárez, 2018).

The Philippine context of WoD mirrors that of the international realm. First, as a developing country struggling with governance and accountability, its porous borders are ideal for the country to serve as both a source and transporter of drugs. However, due to its geopolitical proximity, its market, supply, and demand are primarily tied to China (Chalmers, 2016). While international arms producers earn from the WoD in other countries, drug syndicates, primarily Chinese, continuously earn from the Philippines despite the government’s highly publicized efforts in curtailing illegal drugs. In fact, two-thirds of 77 arrested foreign nationals for meth-related offenses were Chinese, while almost a quarter were Taiwanese or Hong Kong citizens (Philippine Drug Enforcement Agency [PDEA] cited in Chalmers, 2016).Current PDEA spokesperson Derrick Carreon even said, “It’s safe to say that the majority of the meth we have comes from China” (PDEA, cited in Chalmers, 2016). In addition, and similar to the international model, incarceration has also dramatically increased since July 2016, after President Rodrigo Roa Duterte, the main spokesperson of the Philippine WoD, was sworn into office.

Prior to becoming chief executive of the country, Pres. Duterte served as the mayor of Davao City for 22 years, never losing an election. He hails from a politically involved family, his father being a former governor of the Province of Davao, and his mother a known critic of the late dictator and former president, Ferdinand Marcos (Paddock, 2017 and Ranada, 2016). Currently, his eldest daughter, Sara Duterte-Carpio, and youngest son, Sebastian Duterte, respectively serve as the mayor and vice-mayor of Davao City; while his eldest son, Paolo Duterte, serves as the representative of the city’s first district (Bueza & Castro, 2019 and Jiao et al., 2019).

Pres. Duterte served as Davao City mayor for three terms from 1988 to 2016. From 1998, at least 1,400 (Picardal, n.d.) people were killed by the “Davao Death Squad” (DDS). Despite being considered a “model city” in terms of security, data by the Philippine National Police (PNP) shows that Davao has the highest murder rate from 2010-2015, citing a figure of 1,032 murder cases (Frialde, 2016) This notwithstanding, Davao had the highest murder rate and second highest rape rate among 15 large Philippine cities (Johnson & Fernquest, 2018). Of the reported 1,400 deaths, a majority were from marginalized sectors involved in the illicit drug trade as either drug users or pushers. On the other hand, there were cases of petty crimes such as cellphone snatching, theft, and gang membership (Picardal, n.d.). From this minimal and documented estimate, urban poor children and young adults make up 50 percent of the tally. On the other hand, despite Mr. Duterte’s outspoken hatred against drugs, there were neither drug lords nor powerful criminals “disposed of” by DDS (Picardal n.d.).

Shortly after the former mayor won his presidential election, an estimated 687,000 people across the country surrendered to the police due to their involvement with drugs (Johnson & Fernquest, 2018). For many, this seemed like the start of the fulfilment of Pres. Duterte’s campaign promise to “end the drug problem within three to six months.” The launch of “Operation Knock and Plead” (Oplan Tokhang) soon drew headlines:

“Forget the laws on human rights. If I make it to the presidential palace, I will do just what I did as mayor. You drug pushers, hold-up men and do-nothings, you better go out. Because I’d kill you,” he said at his final campaign rally. “I’ll dump all of you into Manila Bay and fatten all the fish there.” (Duterte, 2016 as cited in BBC News, 2016).

Due to the sudden surge of surrenderees, the government could not keep up. Out of 45 accredited drug treatment and rehabilitation centers in the country, only 16 were public, with a total capacity of only 5,300 inpatients (Amnesty International, 2017). Despite criticisms against the government’s approach, there are no indications that inpatient rehabilitation services take part in forced labor or abuses (Amnesty International, 2017).

Soon, one of the most common threads that would link thousands of killings either due to police operations or vigilantes/hired killers, would be that they were former surrenderees. In addition to the president’s vocal support for WoD, investigative reports and publications attest to hired killers being linked to the police; some were even police officers in disguise, killing for financial incentives of about 10,000 pesos per killing (Amnesty International, 2017). On another note, official orders from institutions have provided structures for the WoD.

For example, the Command Memorandum Circular No. 16-2016 that operationalized the anti-illegal drug campaign, issued by former police chief retired general Ronald dela Rosa, the main implementer of the WoD in Davao during Mr. Duterte’s reign as mayor. The Memorandum Circular (MC) uses the vague term “neutralize,” which, as seen in information reports filed by the PNP during pre-operations, is synonymous to “kill” (Buan, 2019). Despite “neutralization” being absent from the official PNP Manual of Operations, the former chief confirmed that it is used in PNP reports and parlance meaning to “kill” (Free Legal Assistance Group [FLAG] cited in Buan, 2019). The MC has its counterpart issued by the Department of the Interior and Local Government (DILG) through its MC No. 2017-112, which operationalized the Mamamayang Ayaw sa Anomalya, Mamamayang Ayaw sa Iligal na Droga or MASA MASID (Buan, 2019). The system has been highly criticized for allowing residents to anonymously report suspected drug users without proper checks and balances. An example documented by Amnesty International (2017) illustrates the gaps in the processes when a purok leader in Mindanao shared how he compiled a “drug watch list” as he was instructed by the police to do so. The leader collected names of those who previously used drugs (regardless of their history being “drug free”), in addition to those he knew personally and were referred to him by community members. Despite a lack of certainty, the leader then submitted the list to the police, entrusting the role of verifying data to the latter. For the WoD in Metro Manila, the same organization has documented the similar processes committed by local government unit (LGU) leaders. In effect, these questionable and unverified lists might be considered as “unsubstantiated blacklists” (Amnesty International, 2017).

In addition to documented and direct actions of the State and its proponents in encouraging the WoD, the refusal to disclose data regarding so-called legitimate police operations prevents accountability. Retired Senior Associate Justice Antonio Carpio was adamant in his role as member-incharge in the petition by Center for International Law (CenterLaw), by leading the Supreme Court (SC) in unanimously demanding for documentation regarding WoD police operations (Buan, 2019). The PNP and the Office of the Solicitor General (OSG) were required to provide documentation regarding 20,322 killings committed by both policemen and vigilantes from July 1, 2016 to November 27, 2017 (Buan, 2019). However, despite being legally mandated to provide documents, the documents sent to the SC only showed further negligence by law enforcement authorities in upholding due standards:

The OSG and PNP have displayed a lack of intention to obey the processes of this Honorable Court… the misrepresentation on and submission of irrelevant documents to the Supreme Court by the OSG and PNP constitute direct contempt of court (CenterLaw in Buan, 2019).

Reports on the killings also show that the WoD mainly targets males belonging to marginalized sectors. However, while few women have been directly targeted by perpetrators, each death of a male surrenderee or suspect from marginalized communities means that countless women are left to deal with the stigma associated with being linked to drug users, as they struggle with the heavy burden of addressing the financial, psychosocial, and emotional needs of their traumatized family members (Dionisio, 2020). These women have much to share as everyday survivors of systemic violence and poverty. In addition to their personal voices, it is also through their roles as mothers, wives, partners, daughters, cousins, and sisters of their dead loved ones that they are called to advocate further.

The goal of this research is to serve as an avenue for the voices of these women to be heard, along with their valid grievances and thirst for justice. Building on this initial goal, their experiences and support systems, composed of family, fellow survivors and partner advocates,and the community, will also be assessed through the narratives of the women survivors. Through systematic analysis, recommendations will be outlined based on the needs and strengths of the women, and the remaining gaps for partner agencies and service providers like civil society organizations (CSOs), non-government organizations (NGOs), faith-based, and government organizations, will be identified to enable grounded and collaborative efforts for the healing and social empowerment of these women advocates and survivor families.

Statement of the Problem

Survivors of Human Rights Violations (HRVs) deserve avenues for empowerment and healing through their personal assertion of government and offender accountability, claim-making for reparation, and their powerful voices and roles in advocacy-raising for human rights.

Thus, there is a need for these families to reclaim their rights and lives. Despite an active network of non-government organizations (NGOs), civil society organizations (CSOs), and faith-based organizations partnering with survivors, there is a need to build a holistic and comprehensive support system that is rooted in the survivors’ actual needs, and proactively shaped and guided by them as victims, survivors, and stakeholders.

This research will engage the families who have experienced the multifaceted violence associated with the extrajudicial killings (EJK) of their loved ones, explore and assess the different systems that affect their ability to address the issues caused by the aftermath of the violence, and to further assist both support networks and survivors in facilitating relationships and services that are based on client needs and strengths, and would uphold the potential of clients as growing human rights advocates.

These are the specific objectives of the research:

1. To identify the bio-psycho-social-spiritual changes, needs, and hindering and facilitating factors experienced by the EJK surviving families during the process of grieving, coping, and recovery.

2. To explore the views, meanings, struggles, roles, and processes identified and experienced by the surviving EJK families in their claim for reparation for damages.

3. To determine the factors influencing their desire or lack thereof to seek accountability and claim reparations through the filing of legal cases and litigation.

4. To explore the potential of the EJK surviving families to organize their own association so they can assist and support each other in their needs and have a unified voice in seeking justice and reparation.

5. To identify the network of organizations and programs and services made available to surviving families of the EJK victims.

6. To identify effective strategies utilized by various stakeholders in the advocacy of human rights and seeking justice and accountability from the State/government.

In line with the research objectives are these questions that the research seeks to answer:

1. What are the demographics (age, gender, role in the family of both the EJK victim and the respondent, and their relationship) and the bio-psycho-socialspiritual changes, needs, and hindering and facilitating factors experienced by the EJK surviving families during the process of grieving, coping, and recovery?

2. What are the roles, views, meanings, struggles, and strengths experienced by the respondents in the process of claiming reparation for damages and advocating for their human rights?

3. What are the factors influencing their desire or lack of desire to seek accountability and claim for reparation such as filing of legal cases or litigation, or other ways through which they can seek justice?

4. What are the effective strategies utilized by various stakeholders in the advocacy of promoting human rights and seeking justice and accountability from the State?

5. What and how did the various network of organizations provide support and make available the programs and services to surviving families? What suggestions do the networks have to make their support more effective and responsive?

6. What are the different potentials to organize the EJK surviving families?

Scope and Limitations

The researchers conducted the study with 10 surviving family members left behind by EJK victims. All 10 come from across Metro Manila, five of whom come from the PAGHILOM program based in the City of Manila, led by Fr. Flaviano “Flavie” Villanueva, S.V.D., and the other five from Solidarity with Orphans and Widows (Project SOW) led by Fr. Daniel “Danny” Franklin Pilario, C.M., in Quezon City.

The study sought to explore the different kinds of factors that have affected the surviving families in dealing with the effects of the WoD in their lives, as well as identify their various needs to inform the creation of a network of organizations providing different services.

The study heavily depended on the willingness and desire of the surviving families to speak out, seek justice, and eventually claim financial reparations, and drew from these factors their possible and potential roles in human rights advocacy, including claim-making.

Moreover, because of the sensitivity of the cases and the current COVID-19 pandemic that caused limitations to movement, looking for safe spaces to do the data gathering with the participants was one of the primary challenges faced by the researchers. Mobility and physical gatherings were limited, thus the implementation had to adjust accordingly. Compliance to the minimum health and safety standards by the Department of Health (DOH) was strictly observed for the conduct of face-to-face interviews.

The researchers, with the help of the target programs, conducted a validation test for the target participants. The participants had been pre-identified by the program as: emotionally stable or out of the psychological crisis state, at least 18 years old, and had been exposed to the EJK incident at least two years ago (2016-2018). Moreover, the participants identified or suspected their perpetrators as state agents or related to state agents. Aside from the EJK surviving families, the staff and implementers of the target programs were also given structured written interviews to know their views on the WoD and the strengths and gaps of their respective programs.

SignificancE of the Study

The findings of this study will contribute to enabling organizations who are eager to establish relationships with other organizations in the creation of a holistic and multidisciplinary support network for the survivor families of the anti-illegal drug campaign. This is because the needs, experiences, and recommendations of the survivors regarding their current and ideal contexts will be systematically assessed considering the goal to have a more unified collaborative effort with the survivors.

In addition, the need for claim-making for reparation as survivor advocates will be explored. This would enrich literature and experiences for both service providers such as nongovernment organizations (NGOs), civil society organizations (CSOs) and faith-based organizations (FBOs), and client survivors who are challenged in the realm of legal empowerment. This would contribute to the sustainability of initiatives as most service providers - though able to provide key services such as food donations, counseling, support groups, and livelihood programs - are unable to prioritize legal needs due to valid limitations such as financial and security related issues often associated with legal casework.

For a shared understanding of these terms, the authors stand by widely accepted definitions and characteristics of these organizations, while acknowledging that there remains certain contentions in terms of definitions as there are overlapping and interconnected features, and as organizations are multifaceted. According to the UN Guiding Principles Reporting Framework developed by Shift (n.d.), Tomlinson (2013), and VanDyck (2017), the term CSO is the overarching classification among the three as it compromises both NGOs and FBOs. This may be traced to how “civil society” may be broadly defined as the realm outside the family, State, and market, which consist of organizations and collective actions (VanDyck, 2017). Despite these sources agreeing with CSO as an encompassing term, Tomlinson (2013) acknowledges that both development actors and governments, particularly governments from developing countries, utilize the phrase NGO more.

Proceeding to the next term, Karns (n.d.) characterizes a nongovernmental organization (NGO) as a group of individuals or organizations formed for service provision and advocacy raising regarding various human and environmental concerns. According to Karns (n.d.), “NGO” was coined by the UN in 1945 to distinguish these organizations from private organizations and intergovernmental organizations

(IGOs) such as the UN. Majority of these NGOs are also nonprofit organizations, and though not affiliated with governments, NGOs nonetheless work with different governments and international entities in providing technical expertise and accessing funding for local programs (Karns, n.d.).

In terms of FBOs, as mentioned earlier, these fall within CSOs (Tomlinson, 2013, and VanDyck, 2017). In fact, earlier literature has also used the term “religious nongovernmental organizations.” Despite FBOs being a “subcategory” in terms of the CSO and NGO world, FBOs nonetheless remain complex and evolving due to changing organizational structures and various forms of faith expression, in addition to whether these FBOs provide certain services or not (Tadros, 2010). However, as the main FBOs in this study are PAGHILOM and Project SOW, the authors consider Tadros’ (2010) narrowed definition regarding service-providing FBOs as apt which is that “as a civil society organization of a religious character or mandate engaged in various kinds of service delivery.”

Lastly, though the current context might not allow the filing and litigation of legal cases on behalf of survivors, this could assist in the gradual readiness of these stakeholders once political conditions would permit them to opt for legal action and financial reparation. Consequently, legal actions could be more feasible due to the growing network this research seeks to foster. It is this network that would enable survivors to naturally grow into their roles as human rights advocates, as they are encouraged and empowered.

Definition of Terms

To ensure that the understanding of the readers and the researchers are the same, the key terms used frequently all throughout the study are defined as follows:

Asset. Refers to capital with a positive value, it could be in a tangible or intangible form such as human, financial, or social capital (Sampson & Bean, 2006 as cited in Homan, 2011 p.40)

Bio-psycho-social-spiritual impacts. For the purpose of this research, this refers to the disruptions that the surviving families experience on the biological, psychological, social, and spiritual dimensions of their life after the victims were killed through extrajudicial killings (Sumalsy, 2002).

Bio-psycho-social-spiritual needs. For the purpose of this research, this refers to the biological, psychologica, social, and spiritual needs of the surviving families that arise as a result of the EJK incident (Gale et al., 2019).

Buy-bust operation. Refers to entrapment plan police authority organized to capture drug-related criminals by setting-up fake transactions with illegal drug-sellers (Ayala, 2017).

Coping. Refers to an individual’s adaptation to manage their negative emotions brought by various stressors (APA Dictionary of Psychology, 2014). Additionally, the researchers defined coping as the short-term process they underwent to manage to survive and deal with the aftermath of the incident.

Coping Mechanism. Refers to the activities an individual does to manage the trauma and/or stress they experience, in such a way that their well-being is stabilized and the negative emotions are managed (Good Therapy, n.d.).

Drug raid. Refers to unexpected police operations with the objective of making arrests and/or confiscating items related to illegal drugs (Collins Dictionary, n.d).

Empowerment. Refers to the development of assets and capabilities of people. Some of the indications that marginalized sectors are being empowered are the ability to participate, negotiate, influence, and demand accountability from agencies that are responsible for providing services for that particular sector, or for the people in general (Jayakarani et al., 2012).

Extrajudicial Killing (EJK) or Extrajudicial Executions. Due to the historic commissions of EJK throughout history, and particularly in the Philippines, the researchers agree with what veteran lawyer Theodore Te (2019) describes as a “general and all-encompassing” definition of EJK stated in Republic Act 11188 Section 5(1):

Extrajudicial killings refer to all acts and omissions of State actors that constitute violation of the general recognition of the right to life embodied in the Universal Declaration of Human Rights, the United Nations Covenant on Civil and Political Rights, the UNCRC and similar other human rights treaties to which the Philippines is a State party.

Further contextualizing the definition to fit the purpose of this research, the incidents of EJK presented in this study were all committed under the guise of WoD. Related literature agrees with the Philippine definition that, in the absence of deliberate order, the government could still be held accountable of EJK if it responds with complicity or acquiescence despite the presence of unlawful and deliberate killings (Amnesty International, 2017). Consequently, these executions might either be carried out by State

forces or by non-state groups that the government fails to investigate and prosecute despite its main role as duty bearer (Amnesty International, 2017).

Extrajudicial Killing (EJK) Surviving Families/Surviving Family Members/ Survivors. This research would make use of this phrase to serve as a key term in this study, and would make use of the APA definition of “family” below, and further contextualize it to stand for family members of EJK victims who have been “left behind” after their deaths. This phrase was also used by Human Rights Watch in their annual report (2020). There are variants of this term but stand for the same principle of the “living” or “surviving” family members who have outlived, or at times born after the incident. Some examples are “families of EJK victims” and “EJK families.”

Extrajudicial Killing (EJK) Victim. This study would also use this term referring to a person who has been killed or executed during an extrajudicial killing by state or non-state actors (eg. Vigilante Groups) under President Rodrigo Duterte in the Philippines. This is for the purpose of a more focused discussion However, extrajudicial killings have been happening even prior to Pres. Duterte’s term as president (Te, 2019 & Amnesty International, 2017).

Family. Refers to a kinship unit consisting of a group of individuals unified by blood or by marital, adoptive, or other intimate ties (APA Dictionary of Psychology, 2014).

Grief. Refers to painful emotional experiences that a person deeply feels after a significant loss, usually a death of a family member or a loved ones (APA Dictionary of Psychology, 2014).

Grieving. Pertains to the individual’s personal experience of deep sorrow and longing to after losing someone or something they loved (Mulemi, 2017). Additionally, for the purpose of this research, grieving also focuses on the surviving families’ emotional outbursts and ways of letting their thoughts and emotions out.

Human Rights. Refers to rights that are “inherent to all human beings regardless of race, religion, gender, sex, color, nationality, ethnicity, language, or any other status (Office of the High Commissioner for Human Rights [OHCHR], 2019).”

Human Rights Advocate/Defender. Refers to a person who acts, whether in a professional or informal manner, to promote and protect human rights through various activities (OHCHR, 2019).

Human Rights Violation. Shall refer to two kinds of violations:

(1) Violations intentionally perpetrated by the State; in this research, the Philippine government. When the State engages in human rights violations, various actors or agents can be involved such as police, judges, prosecutors, government officials, etc. (Human Rights Careers, 2020).

(2) Violations as a result of the State failing to protect or prevent the violation. It occurs when there is a conflict between individuals or groups within a society. If the State does nothing to intervene and protect vulnerable people and groups, it is considered a participant in the violations (Human Rights Careers, 2020).

Illegal Drugs. Refers to drugs that did not go to legal and/or proper medical procedure to be produced, distributed, or consumed (Market Business News, 2019).

Intervention. Refers to planned action conducted to improve one’s well-being (Merriam Webster, n.d.).

Justice. Refers to the fair outcome and right resolution after going through informal negotiation or legal process (APA Dictionary of Psychology, 2014).

Litigation. Refers to the legal process of resolving conflicts and disagreement (Merriam Webster, n.d).

Palit-ulo. Refers to the involvement of police authority, or persons believed to be policemen, threatening a drug suspect with jail or death unless the suspect points to another suspect they could arrest or kill – a head in exchange for someone else’s (Talabong, 2020).

Perpetrator. Refers to someone who has committed a crime or harmful act (Cambridge Dictionary, n.d.).

Police operations. Refers to activities conducted by police authority to keep the law and order, and ultimately to protect citizens from dangers, crimes, and disorder in society (ScienceDirect, 2015).

Recovery. Recovery generally pertains to the individuals’ capacity to reclaim their lives, overcome traumatic events, and healthily manage their thoughts and feelings (Manitoba Trauma Information and Education Centre, n.d.). Additionally, for the purpose of this study, the researchers defined Recovery as the long-term process which facilitates healing from the incident such that they can reclaim their lives and become fully-functioning.

Reparation. Refers to any act of indemnifications, be it monetary or otherwise, that a government is accountable to fulfill to make amend to its wrongdoings (Dictionary.com, n.d.). For the purpose of this research, reparation shall also refer to any action done to repair any kind of damage, legal or non-legal.

Riding-in-Tandem. Refers to crimes committed by individuals or a pair of people riding on a motorcycle (Tan, 2014). For the purpose of this research, this pertains to the mode of arrangement that the suspects for EJK used to execute the crime and flee from the scene.

Security. Refers to freedom from danger, risk, doubt, anxiety, or fear (thefreedictionary. com, n.d).

Social functioning. Defined as the individual’s ability or lack of it to perform roles and tasks expected to them by different individuals, their immediate social environment, and society (Law Insider, 2013).

State agent. Refers to any officer or employee of a State agency with paid compensation, in whole or in part, from State funds and whose activities does not include any volunteer works without compensation (Law Insider, 2013).

Support system. Refers to various systems such as individuals, a network of people or groups that provide the affected individual or groups with practical or psychosocial support (Merriam Webster, n.d).

Trauma. Refers to any disturbing experience resulting in significant fear, feeling of helplessness, dissociation, confusion, or other disruptive thoughts and emotions that are intense enough to have a long-lasting negative effect on a person’s functioning (APA Dictionary of Psychology, 2014).

Urban Poor. Refers to individuals or families residing in metropolitan areas with earnings that are below the poverty line. Most of the time, they are part of the marginalized sectors of society that struggle to attain the minimum needs to experience living decently. They also usually settle on state-owned properties; such as garbage sites, cemeteries, sidewalks, or on private lands (Presidential Commission for the Urban Poor, 2018).

War on Drugs (WoD). Refers to Philppine President Rodrigo Duterte’s promise of largescale crackdown on drug lords, drug dealers and addicts in his term that resulted in increased cases on extrajudicial killings (Xu, 2016).

Well-being. Refers to the individual’s holistic state that encompasses their health and life’s satisfaction, and capacity to manage daily stress (Davis, 2019).

Review of Related Literature

The Incident: Narratives of EJK survivors and their families

Drug use and drug addiction are some of the biggest issues globally. Many reports of people who have become addicted to drugs despite adverse consequences to the individual and society are recorded. According to the United Nations, in 2017, an estimate of 271 million people used drugs globally. Moreover, some 35 million people are estimated to suffer from drug use disorders in 2019 and need appropriate treatment, yet only one of seven people with a drug disorder has received treatment (United Nations, 2019).

In the Philippines, the War on Drugs, which was created to respond to the alleged wide-spread problem of the country involving drug users and pushers, has been a controversial topic since the new administration took over in 2016. There were several cases that have been reported regarding the so-called EJKs occurring in the country under this policy. These narratives shared by the surviving families are proof that this HRV happened and will continue to happen in the country if not stopped. After only two months since the onset of this administration, UN rights experts have already called out the Philippine government to end the killings amidst the WoD. Agnes Callamard, the UN Special Rapporteur on summary execution, said, “Claims to fight illicit drug trade do not absolve the Government from its international legal obligations and do not shield State actors or others from responsibility for illegal killings” (Office of High Commissioner for Human Rights [OHCHR], 2016).

International law states that each country should respect, protect, and fulfill human rights. The Philippine government was allegedly violating this because of the extra-judicial executions that have happened the past few months after President Rodrigo Duterte was elected. There were reportedly more than 850 people killed in May to August 2016 alone (OHCHR, 2016).

From July 2016 to September 30, 2018, the Philippine Drug Enforcement Agency (PDEA) was able to record up to 4,948 killings during police operations for suspected drug users and drug dealers. Meanwhile, according to the report of Human Rights Watch, the Philippine National Police have recorded 5,526 suspects killed in police operations from July 1, 2016 to June 30, 2019. This does not include the thousands more killed by unidentified gunmen (Human Rights Watch, 2020).

As human rights champions consistently point out, these reports are not only cold, hard statistics, but are reflective of precious human lives. Moreover, they fail to account for the lives of children and family members affected by the loss of their loved ones. The reports also tend to overlook the truth behind cases of people killed due to drug-related allegations yet did not have the chance to pursue any judicial or legal process to prove or disprove the said allegations.

One example is the case of 11-year-old “Jennifer,” one of the children interviewed by Human Rights Watch, whose father was allegedly shot dead by the police. The child had trouble eating, became withdrawn, and for a while stopped going to school since the incident. Meanwhile, “Kyle,” a five-year-old boy, developed aggressive behavior after his father was murdered. (Human Rights Watch, 2019). There is also “Maria,” whose last memory of her father was him lying face down, before gunshots were fired on a December morning in 2016. She recalls seven men who look like policemen coming in their door that day (Smith, 2019).

In the case of Kian Delos Santos, a 17-year-old teenager who was murdered by three policemen, he was accused of being a drug courier in Manila City. The CCTV footage showed Kian being dragged away by the police and found dead in the pigsty. According to the court hearing, the policemen stuck to one story and said that they were in the middle of a One-Time Big-Time operation when someone fired a gunshot at them and that they had chased the gunman. In contrast, three eyewitnesses, two of whom were minors, said the policemen arrived on a motorbike and went straight to Kian Delos Santos’ house, kicked its gate, ran into Kian and punched him. Then, the policemen allegedly dragged Kian to the pigpen until witnesses then heard gunshots (Buan, 2018).

Kian’s murderers were found guilty and sentenced to up to 40 years of imprisonment (BBC News, 2018). Kian’s father, Saldy Delos Santos, said in an interview:

“Ang pangarap ng anak ko maging pulis. Kaya po siya nag-aral sa Our Lady of Lourdes College dahil may criminology, tapos kukuhanin ‘nyo lang nang ganoong kadali.” (My son dreamed of becoming a policeman. He studied at Our Lady of Lourdes College because it offered criminology, yet you took him away just like that) (Gavilan, 2018).

Another casualty was Myca Ulpina, a three-year-old child. A police raid was conducted against her father, Renato Dolofrina, who lives in Rizal province. The encounter killed both the father and Myca. This case has garnered public attention and the team responsible for the operation stated that the father used Myca as a “shield” for self-protection (Conde, 2019).

As mentioned, it is not only those killed who are considered victims of such cases. Even the families they left behind can be considered victims of HRV. Some of their families were illegally arrested and detained. Eleven families experienced harassment and threats during and beyond the incidents, leaving children without parents. Their right to security was deprived from them by the authorities who were supposed to be protecting them (Philippine Human Rights Information Center [PhilRights], 2019). One of the interviewees claimed:

“Hindi na namin nararamdaman na may seguridad pa kami. Hanggang ngayon, kapag may pumasok na pulis sa lugar namin, inaatake ng nerbiyos ang mga magulang ko kasi natatakot sila na baka may patayin na naman.” (We no longer feel secure. Until now, whenever there are police officers entering our community, my parents get so nervous because they fear that someone else will get killed again.) (PhilRights, 2019).

Due to the alarming cases, the United Nations (UN) Children Agency and United Nations International, Children’s Emergency Fund (UNICEF), together with other children’s institutions, have been proactively condemning the death of children caught between the administration’s WoD (Conde, 2019).

Furthermore, some reports indicate that the drug raids are not entirely reliable or truthful. These reports claim that some policemen who implement the WoD manufactured evidence by planting weapons and drugs or saying that the alleged suspect “fought back” to justify their killings. Most of the victims lived from impoverished urban areas, and even children were targeted and killed. Several organizations concerned with the rights of children reported that more than a hundred children were killed since June 2016 (Conde, 2020).

These rabid killings of thousands of individuals during the Duterte regime have been alarming for Human Rights Watch as they basically strip the person from their rights as a human being. These HRVs, specifically the killings committed, were highly encouraged to be reported to the United Nations’ Human Rights Council (Conde, 2019), with the hopes that it will lead to the passage of a resolution for the UN Human Rights Council to launch a formal investigation on the rampant drug-related killings in the Philippines (Matar, 2019). In 2020, however, the UN Human Rights Council passed a resolution that provides technical assistance to the Philippines such that the country can uphold its human rights obligations, but the organization reiterated that no formal investigation will be conducted as they recognize the efforts of the Philippine government to review the reports of EJK killings in the country (Subingsubing, 2020).

The Aftermath: The biopsychosocial-spiritual well-being of survivors

This section seeks to understand the biopsychosocial-spiritual functioning of an individual as they grieve and deal with the loss of a loved one specifically due to EJKs committed at the start of the Duterte administration. Grieving is a complex phase in someone’s life. It is crucial that this paper tackles the varying emotions that could interrupt the person’s ability to function properly and take on roles and responsibilities, including the basic routine of their everyday lives (Testa, 2020). It is also essential to note that grief is experienced differently by everyone. It depends on the circumstances, various emotional factors during that part of the individual’s life, association with the deceased, their religion, cultural and social norms, and even gender expectations (Family Caregiver Alliance, 2013).

This section aims to highlight the impact of loss on individuals, families, and communities in order to assess and be able to recommend the necessary and most appropriate intervention and support for them while recognizing each individual’s unique situation. As Testa (2020) stated, “the loss of someone you love leaves a permanent imprint on our lives,” and this drastic change differently affects everyone.

Below is the elaboration to provide a better understanding on how surviving families are affected on the different aspects of their life.

ECONOMIC IMPACTS

One could only imagine the impact and the consequences of these instantaneous changes to the families left by victims of the WoD On the economic aspect, starting again and trying to cope with the tragedy may also mean: moving to a different area and buying/renting a new place; an urgency to look for a new job or additional sources of income; or, beginning to rebuild a life in a new place with little to no support system. These kinds of situations have also forced families to be apart from each other. One human rights defender from Sampaloc shared (Philippine Human Rights Information Center [PhilRights], 2019),

“May ilang pamilya kami na pinuntahan na talagang binantayan namin. Umalis sila, lumipat ng probinsya. ‘Yung bahay nila nakatiwangwang lang. Iniisip nila na baka balikan sila.” (There are some families that we visited and kept track of. They left their houses and transferred to the province. They think that the perpetrators will get back to them).

PhilRights has also conducted data gathering to identify the effects of EJKs on the urban poor families and communities last 2017. They have reported that 49 out of the 58 cases they have documented were breadwinners and financial providers for their families. After the killings, the women and elderly are expected to support the family’s finances. There are instances as well where the eldest in the family takes up the role of the parents who have passed on. During these circumstances, survival is the primary concern, which usually leaves no room for the person to grieve and process their emotions. They are forced to act tough to support the surviving family members (PhilRights, 2017). These individuals are pushed to look for additional means of income regardless of the working conditions or salary range.

In addition, the child/children of the victims killed were also the ones heavily impacted by the tragedy. Based on the report of Human Rights Watch (2016), one of the families they interviewed in Mandaluyong narrated that the three children of the victim, Renato, stopped attending school. The eldest became a garbage collector to support his siblings. The sibling said in the report,

“I had to work harder when my father died. I became a father to my siblings because I don’t want to see them suffer … so I’m doing everything I can. I force myself to work even if I don’t want to. I force myself for me, for my siblings” (Human Rights Watch, 2016).

In the same report, the victim’s wife and mother to their children said:

“It’s hard because you don’t know how you’re going to start, how you’re going to fend for your children, how you’re going to send them to school, and how you’re going to pay for their daily expenses and their meals. There are times they can’t go to school because they don’t have school allowance. We lost our tap water because we can’t pay the water and electricity bills, and many more things “(Human Rights Watch, 2016).

The traumatic experiences they went through not only affected them psychologically but their financial and economic state as well.

SOCIAL IMPACTS

As the surviving families seek safety, the social cohesion of their own families, communities, and neighborhoods are also disrupted. According to PhilRights’ documentation of EJKs related to WoD (2019), families still suffer months and even years after the incident. As the organization conducted their field work and data gathering in communities that are heavily affected by the WoD, members from urban poor communities in Bulacan, Caloocan, Sampaloc, and Navotas, shared their experiences and concerns. Most interviewees expressed their fears for their securityas they understand that these incidents are violations against their basic human rights. Specifically, the families left behind feel that their community and their own home are no longer a safe space for them. The trust between neighbors and community members was also tainted as everyone became vigilant with each others’ actions, and there seems to be confusion on where the community can turn to when there are instances of HRV.

One of the interviewees from Bulacan said:

“Dahil nga doon sa mga nangyayari, parang hindi ka na secure doon sa iyong community kasi mismong mga opisyal ng barangay kasama sa mga nang-raid. May takot nang namamayani, nakikiramdam na ang lahat tuwing gabi at hindi na makatulog. May epekto ‘yung halos linggo-linggo ay may pinapatay. (Because of the incident, you can no longer feel secure in your community. Because even the barangay officials are accomplices during raids. There is a prevailing fear, everyone is vigilant at night and can no longer sleep. The almost weekly killings had an effect [on the community].)” (PhilRights, 2019).

A sense of helplessness to attain justice for the families of those left behind was also a prevailing emotion. An interviewee shared:

“Wala kaming nakamit na hustisya diyan. Kahit gusto naming ilaban, di namin mailaban kasi nakatakip ‘yong mga mukha ‘nong mga pumatay. Madaming nakakita na mga kapitbahay na maraming pumasok, na marami sa harap ng bahay namin, pero hindi nila ma-i-describe yong mga mukha dahil nga mga naka-maskara. Kaya kahit gusto namin ilaban, wala kaming magawa. (We were not able to achieve justice. Even though we wanted to fight for it, we cannot demand because the perpetrators were wearing masks. Many of our neighbors saw that there were several people that went inside our house but they cannot describe them because they were wearing masks. That’s why even though we wanted to fight for it, we cannot do anything.)” (PhilRights, 2019).

The threat to the security of the families who were left behind and community members in general has disrupted their way of living and the activities and norms that they have in their small communities. Most of them are left with no choice but to leave their homes because of fear that the tragedy could happen again to their family, their relatives, friends, and neighborhood. As the interviewee recalls the impact of killings in their area, they claimed:

“Wala na silang kalayaan. Wala ng katahimikan sa puso nila. Ultimo pagtira sa bahay nila hindi na nila magawa kasi mas gugustuhin nilang magtago kesa balik-balikan sila kasi hindi naman natatapos sa pagpatay sa kaanak nila. Binabalik-balikan ang pamilya. May cases na patay na si kuya, nakakulong si ate, nakakulong si bunso, nakakulong si nanay. Iniisa-isa ‘yung mga natitirang kamag-anak. Kaya dahil sa takot ay umaalis na lang sila. (They no longer have freedom. There will no longer be a moment of peace in their heart. Even just living in their house, they can no longer afford that because they would prefer to hide than experience the perpetrators to keep on coming back and would not stop until they killed their relatives. They [perpetrators] keep on coming back to the families. There are cases where the older brother is already dead, the older sister is in jail, the youngest child is in jail, the mother is in jail. They go after each of the family members. Because of fear they just leave.)”

(PhilRights, 2019).

Another shared:

“Unang-una na nararamdaman nila ay takot. Takot na maulit muli, takot na balikan sila, takot na pati mga anak ay madamay. Takot na sila sa ganong sitwasyon na karamihan ng napapatay ay walang kadahilanan. Kaya para sa kanila hindi na ligtas ‘yung buhay nila. Nawalan na sila ng seguridad. Na kahit sino, bata man o matanda, ay pwedeng kitilin ang buhay. (The first thing they feel is fear. Fear for the incident to happen again, fear that perpetrators will come and go after them, fear that their children will get involved. They are already afraid to be in that position where people get killed without any reason. That’s why for them their lives were no longer safe. They lost their sense of security [knowing] that anyone, children or elderly, can be killed.)”

(PhilRights, 2019).

These statements show the consequences of EJK on the social life and functioning of the individuals/families who were affected. These changes could include “feeling alone, wanting to isolate yourself from socializing, finding it hard to pretend to feel alright, being pushed to be social by others, feeling detached from others, angry that others’ lives are going on as usual and yours isn’t, and not wanting to be alone or feeling needy and clingy” (Family Caregiver Alliance, 2013). These vary since it merely seeks to illustrate the most frequent reactions of persons towards a loved one’s death.

In the context of families and individuals affected by the WoD, the rabid killings have created communities of people that live in fear and are struggling to trust anyone. This is in contrast with how Filipinos value a strong sense of camaraderie (bayanihan) that is not only visible during challenging times but also in their everyday lives. This culture and the prevalent sense of belongingness in Filipino communities were threatened by the seemingly endless killings even amid other pressing matters, such as the pandemic, which certainly would have been better addressed with camaraderie and communal values (BALAY Rehabilitation Center & DIGNITY-Danish Institute Against Torture for the Global Alliance, 2017).

Sadly, the relations of some community members have become akin to walking on eggshells. Mistrust and fear have been the prevalent emotions that community members feel. This disrupted the social fabric of Filipino communities as some individuals and families now keep distance from one another in the fear of being suspected as someone involved with illegal drugs. This has significantly altered the way communities engage and treat each other (BALAY Rehabilitation Center & DIGNITY-Danish Institute Against Torture for the Global Alliance, 2017).

BIOLOGICAL IMPACTS

For the surviving families that were left behind, the tragedy also put a toll on their physical well-being. As they try to cope and provide for the needs of their family, the distressing situation has also affected their biological wellness; more so, for the elderly and children. Testament to this was the case of the Roa family, one of the documented cases by PhilRights (2017). When the daughter of Mrs. Roa was killed in their own home, it affected the biopsychosocial functioning of the latter. She no longer wanted to sleep, rest, and eat. This led to various complications until she, too, passed away a year and a half later (PhilRights, 2017).

A similar thing happened to Jennifer, 11 years old, when her father was killed in 2016. She became distressed and lost her appetite (Human Rights Watch, 2016). Aside from these situations, there are instances where the surviving families of the victims compromise their health simply because they do not have much of a choice. One of the survivors of an attempted EJK was taken into custody by the Commission of Human Rights (CHR). He was the sole provider of the family and while he was under the protective custody of CHR, his children and elderly parents who had no sources of income suffered and frequently skipped meals as their budget could barely cover for a kilo of rice per day. Later, the survivor decided to leave the CHR’s custody as he could not stomach the fact that his family was experiencing hunger every day. The EJKs have pushed these families that are already in poor health or poor living conditions to be in a much more vulnerable position as they can no longer prioritize their nutritional needs and health after those traumatic experiences (Human Rights Watch, 2016).

PSYCHOLOGICAL IMPACTS

Beyond the physical manifestations of distress brought upon by these EJKs, there are also emotional and psychological impacts that affect the functioning of the surviving families. These may consist of “sadness, crying spells, anger, frustration, rage, guilt, worry, anxiety, panic, yearning, edginess or irritability, memory problems or feeling distracted or preoccupied, depression, euphoria, passive resignation, fluctuating emotions, sense of lack of control, or others might see [you] as ‘unreasonable’ or ‘overreacting’” (Family Caregiver Alliance, 2013).

During an interview with PhilRights (2017), widowed mothers shared their observations on their children after the incident They claim that there have been drastic changes in their behavior. Manifestations of aggressiveness and ill-temperedness were starting to become evident in their children. Moreover, some began to avoid their home and started to spend more time outside so as not to be reminded of their loss (PhilRights, 2017).

Robert, one of the interviewed individuals by Human Rights Watch (2016), shared how his brother was affected by the killing of their father:

John [Robert’s brother] was more affected by my father’s death because ever since my father died, I never see him happy anymore. If I see him smile, it’s forced. He’s still looking for our father because he was my father’s favorite. He easily gets angry now and he loses trust in people (Human Rights Watch, 2016).

Normalization of the violence and killings in these communities have affected the developmental stages of children, values and norms of individuals and families, and it creates a culture of fear ingrained in them personally; collectively, this was manifested as well, since the general atmosphere of fear also became prevalent in their community (PhilRights, 2017).

EJKs are certainly difficult for any individual to accept and process; even more for children who are still building their perspectives, values, and principles in life. A mother from Sampaloc shared how witnessing the killing of her husband affected her child:

“Nahirapan mag-adjust ‘yung panganay ko. Four months ko siyang binantayan sa school kasi nagwawala siya kasi nakita niya ‘yung pagpatay sa tatay niya. Ayaw niyang magpaiwan. Lagi siyang galit sa mga taong nakakausap niya. Di siya kumakain. Iniiyakan ko siya para lang pumasok. Naiintindihan naman ng mga teachers kung bakit siya nagwawala minsan at bigla na lang tatakbo. Kapag gusto niyang matulog, pinapatulog naman siya doon lang sa labas ng classroom. Basta kailangan nakikita niya daw ako. (My eldest had a hard time adjusting. I observed them for four months at school because they fly into a rage since they witnessed the killing of their father. They do not want to be left behind. They are always mad at anyone they talk to. They would not eat. I would cry just so they’d go to school. The teachers understand why they fly into a rage and would suddenly run. When they [her eldest] would want to sleep, they allow it outside the classroom. They [eldest] just wanted to always see me.)” (PhilRights, 2017).

These changes of behavior and attitude are not only manifested by children. Parents and other adults also struggle to process the horrific incident, all the while striving to be strong for their family. Evidently, it affects their emotional and psychological well-being. A mother shared the impact of her eldest child’s death to their family:

“Ang asawa ko ayaw nang magtrabaho mula nang mamatay ang panganay ko. Tapos kapag pinag-usapan ang tungkol doon sa mga anak ko na namatay, sumisigaw ang asawa ko; may trauma ‘tsaka galit. ‘Yung anak kong isa malaki rin ang epekto sa kanya kasi isang beses naghahanap siya ng baril. Parang tanga raw siya na wala siyang nagawa para sa pamilya ng kuya niya. (My spouse no longer wants to work anymore since my eldest died. Then when we talk about our children who died, my spouse would keep on yelling; trauma and anger were apparent. My other child was also hugely affected because there was a time they were looking for a gun. They felt stupid because they were not able to do a thing for the family of their older brother.)” (PhilRights, 2017).

Despite these individuals’ and families’ recognition of the psychological and medical support that they need, there has been a lack of awareness on these forms of services. Consequently, the intersectionality of their economic, social, physical, emotional, and mental concerns becomes too overwhelming for them (PhilRights, 2017).

A human rights defender showed their observation from the cases that occurred in their area:

Makikita mo kaagad ‘yung epekto sa mga bata. ‘Yung takot, ‘yung phobia, ‘yung kinikimkim na galit lalo na sa mga bata na mismong nakasaksi sa pagpatay. Tapos meron pa na nakapag-asawa na teenager pa yung bata. Namatayan kasi siya ng magulang, ng tatay. Siyempre napakahirap noon at malaki ang epekto nito sa pagkain, sa kanyang pag-aaral, at sa kanilang pamumuhay. Ang escape niya is mag-asawa kasi ang asawa niya ang bubuhay sa kanya. (You can immediately see the effects of it on the children. The fear, the phobia, the bottled-up anger; especially on the children who witnessed the killings. There are also teenagers who got married at a young age. Their parents, the father, died. Of course it was difficult, it hugely impacted their food [supply], their education, and their lifestyle. Their escape is to get married because the spouse would sustain them.) (PhilRights, 2019).

Their statement exhibits how the biopsychosocial well-being of an individual is interconnected. The killing of their family member and loved one led to interrelated issues that directly and indirectly affect them, their family, and their community.

Finally, it is also important to highlight the spiritual effect of grief on a person. Family Caregiver Alliance (2013) discussed that one starts to philosophize life and death when faced with the loss of a loved one. There are different reactions to this: some may seek further closeness with their faith to find solace, or there may be feelings of rage or anger towards the Supreme Being they believe in. In the current WoD situation, many individuals and families have sought help and support from churches, parishes, and other religious institutions. Their faith became one of the support systems they hold on to during these challenging phases of their lives.

On Psychological Impacts: A Closer Look at Grieving and Trauma

This section will now delve on discussing trauma and grief in the context of EJKs happening in the country. This aims to give a better grasp on how individuals, and families who were left behind experience the disruption of their biopsychosocial wellbeing after the traumatic event that happened to them.

The event that they experienced is clearly life altering and has caused distress to most, if not all, of the affected individuals. Most of the studies, statements, and narratives from various sources that this study has collected from showed that most of the survivors have experienced trauma. Trauma, as per the definition of American Psychological Association (2020), is the “emotional response to a terrible event like an accident, rape, or natural disaster”; in this case, HRVs and EJKs. The APA (2020) also emphasized that it is usual to feel shock after the event, and the longer term impact of the trauma may cause physical manifestations such as being nauseous and experiencing frequent headaches. Erratic emotions caused by sudden remembrance of the event may also arise. Their experiences also fall on psychological trauma, which, according to MedicalNewsToday (2020), is the person’s response or reaction during a highly stressful event. As humans, it is normal for them to feel various emotions especially in response to an undesirable event. Trauma reactions are expected from individuals during distressing circumstances. However, the range of emotional, cognitive, and physical manifestations to release or cope with a traumatic event are expected to subside as time goes by (Northwestern Medicine, 2020). In cases where the severity of the reactions stated earlier fail to decrease, the trauma could potentially lead to a mental health disorder. If the trauma continues to impact the well-being of a person and there is no proper professional support provided, it is possible that they will develop a post-traumatic stress disorder (PTSD) (MedicalNewsToday, 2020).

The long-term impacts that affect the biopsychosocial functioning of the affected individuals are the reasons why APA (2020) recommends and emphasizes

the importance of the intervention of psychologists who can help them constructively manage their emotions and facilitate their healing.

Aside from the general definition of trauma, there are various types of trauma that individuals could experience. According to MedicalNewsToday (2020), these are:

1. ACUTE TRAUMA

This is the result of a single distressing event to an individual who has experienced it (MedicalNewsToday, 2020). In the statements shown earlier from interviews conducted by PhilRights (2017), some of the surviving families decided to move to a different place to seek security and safety. The distressing event that caused trauma to them was the killing of their family member.

2. CHRONIC TRAUMA

This is the result of “repeated and prolonged exposure to highly stressful events” (MedicalNewsToday, 2020). This kind of trauma could apply to people dealing with the loss of their loved ones and reside in communities where violence continues to take place. One of the interviewees of PhilRights (2017) shared how nervous and restless they were due to the continuous killings in their community.

3. COMPLEX TRAUMA

This type of trauma is the result of experiencing several traumatic events (MedicalNewsToday, 2020). Complex trauma may be experienced by survivors who have gone through torture, harassment, etc., and have also lost their loved ones due to EJKs. There may have been multiple events that caused the traumatization of the affected individual.

4. SECONDARY TRAUMA OR VICARIOUS TRAUMA

This happens when “a person develops trauma symptoms from close contact with someone who has experienced a traumatic event” (MedicalNewsToday, 2020). This means that one may not be able to experience or witness the traumatic event but they could have secondary or vicarious trauma by listening to the narratives, reading others’ experiences, or having close contact with those who have experienced it.

As discussed above, trauma could be experienced by surviving families and loved ones of those that were killed by EJK.

Having established the definition of grief, trauma, and its several types, we move on to differentiating trauma from grief; the latter is the result of the death of a loved one, anticipated or not, or a wide range of emotions brought by a traumatic event. According to Northwestern Medicine (2020) it is crucial to learn the difference of trauma reaction and grief reactions as it would be helpful in understanding the persons who are going through it.

As trauma and its several types have been established, the discussion on grief is also essential since it sheds light on the reaction of a person who lost something or someone and how it affects the various aspects of their life.

MedicineNet (n.d.) comprehensively defined grief as the “normal process of reacting to a loss. The loss may be physical (such as a death), social (such as divorce), or occupational (such as a job).” During the grieving period, a person may lose appetite and may not be able to get enough sleep, and generally neglect to take care of themselves (Testa, 2020). This happens as the person is still adjusting to their new reality; however, this becomes alarming when the person becomes unable to cope with the loss of their loved one.

Based on Family Caregiver Alliance (2013), some of the biological or physical symptoms of grieving includes “crying, sighing, low energy/exhaustion/weakness/fatigue, headaches, stomach aches, loss of appetite, eating too much (particularly comfort foods), sleep disturbance (too much or too little), disturbed dreams, feelings of heaviness, aches, pains, being super busy, pushing yourself to do too much, and/ or reckless, selfdestructive activities such as drinking too much.”

These manifestations of grief on the biopsychosocial-spiritual well-being of an individual are a valid and normal part of grieving and trying to express themselves. However, due to the nature of the killings and limited access to professional support, individuals and families may experience prolonged and unresolved stressors that can lead to serious illnesses such as depression (Family Caregiver Alliance, 2013).

There are various types of grieving that could provide a better understanding as to why individuals react differently despite what seems to be a similar situation. Some of the types of grief according to Elizz (2020), a healthcare institution caring for the elderly, are as follows:

1. ANTICIPATORY GRIEF

This is usually experienced by the loved ones who expect the death of someone dear to them, possibly due to deterioration of health and other diagnosis of health-related complications. Grieving for them had started even before the person passed away. One could experience a sense of guilt or confusion as the person dear to them is still alive, yet there is already a feeling of grief due to anticipation of what could happen (Elizz, 2020).

2. NORMAL GRIEF

According to Elizz (2020), normal grief does not mean that there is a definitive way of grieving. Instead, this pertains to the people experiencing a gradual decrease of their emotions in terms of grieving. There is acceptance of the events and the grieving person is able to move forward and perform their roles and responsibilities, just like how they did them before.

3. DELAYED GRIEF

This focuses on the postponed response of someone dealing with the death of a loved one. Later in life, something may trigger suppressed emotions that could cause the person to feel intense emotions that could be associated with their delayed grief (Elizz, 2020).

4. COMPLICATED GRIEF OR TRAUMATIC/PROLONGED GRIEF

This is the type of grief that becomes severe for a period of time and already affects the biopsychosocial functioning of the grieving person. There are various factors that could have led to the person’s poor way of dealing with grief; this includes the dynamics of their relationship with the person who passed away, the nature of the death, their personal life experiences, and their personality, among others. There are manifestations that could help determine whether someone has been experiencing this kind of grief such as “self-destructive behaviour, deep and persistent feelings of guilt, low selfesteem, suicidal thoughts, violent outbursts, or radical lifestyle changes” (Elizz, 2020).

5. DISENFRANCHISED GRIEF (AMBIGUOUS)

This grief pertains to a person losing someone and experiencing invalidation as other people do not seem to understand or acknowledge the significance of the death. This happens when a person experiences loss, possibly of a pet, their previous partner, etc. (Elizz, 2020). Persons who experience loss from WoD-related killings may experience disenfranchised grief. There could be a judgment in the community, or stigma that tends to isolate the grieving family, making them feel invalidated as they grieve and mourn for someone branded by the state as a “drug addict” or “drug pusher.”

6. CHRONIC GRIEF

There are various manifestations to check if someone is experiencing chronic grief. This includes: Feelings of hopelessness, a sense of disbelief that the loss is real, avoidance of any situation that may remind someone of the loss, or loss of meaning and value in a belief system. At times, people with chronic grief can experience intrusive thoughts. If left untreated, chronic grief can develop into severe clinical depression, suicidal or selfharming thoughts, and even substance abuse (Elizz, 2020).

7.

CUMULATIVE GRIEF

This type of grief happens when within a short span of time, a person experiences multiple loss. Oftentimes, this leads to the person not being able to process their thoughts and emotions from the first one as they experience another loss (Elizz, 2020).

8.

MASKED GRIEF

A person experiencing masked grief may display behaviors or symptoms that are unusual from their personality. The person that exhibits this type of grief may not be able to recognize that these changes with their behavior are associated with loss (Elizz, 2020).

9. DISTORTED GRIEF

This refers to a person experiencing intense emotions, particularly anger and guilt due to the loss of a loved one. Some of the manifestations are having self-destructive or hostile behavior towards others (Elizz, 2020).

10. EXAGGERATED GRIEF

This may be confused with the distorted type of grief as there are similar manifestations of intense emotions and behavior of exaggerated grief. However, the latter is experienced by the person as time goes by. Compared to normal grief wherein a person can accept the loss and move forward, exaggerated grief worsens through time. Due to the severity of the grieving, this could result in a person battling “self-destructive behavior, suicidal thoughts, drug abuse, abnormal fears, nightmares, and even the emergence of underlying psychiatric disorders” (Elizz, 2020).

11. INHIBITED GRIEF

A person experiencing inhibited grief may consciously be wary of their behavior as they want to keep their grief private. Elizz (2020) suggests that this could hinder one’s healing since there is no space for the person to grieve and feel.

12. SECONDARY LOSSES IN GRIEF

This griefy explains that there are instances when a person experiencing loss and grief also feels subsequent loss. After the primary loss, one of the emotional responses is the feeling of secondary loss/es such as losing an identity, losing a job, and others (Elizz, 2020).

13. COLLECTIVE GRIEF

This grief is an experience of mourning collectively felt by a “community, city, or country as a result of a natural disaster, death of a public figure, or a terrorist attack” (Elizz, 2020).

14. ABBREVIATED GRIEF

Abbreviated grief happens when a person deals with loss in a short span of time. This could be due to the person’s attempt to be able to move forward immediately (Elizz, 2020).

15. ABSENT GRIEF

This type of grief occurs to a person who is not able to properly process the loss due to denial of the event. Most of the time, there are no manifestations of grief from them. Shock from the sudden death or loss may be one of the reasons that a person is struggling to acknowledge what happened (Elizz, 2020).

Families of slain victims of HRVs, particularly EJKs that happened during Pres. Duterte’s regime, experienced overwhelming emotions. These tragic events affected or are

affecting them differently, and the discussion of grief and its various types attempted to provide a better understanding on how complex each individual is, and the different ways (not exclusive to what have been mentioned) in which they grieve.

Upon establishing the definition of trauma, grief, and their different types, this table from Northwestern Medicine (2020) highlights the difference in the emotional, cognitive, and physical reactions of a person experiencing trauma and grief.

Preoccupation with the traumatic event itself; intrusive images of the scene replaying over and over

Preoccupation with the lost person; images of the person and re-experiencing the lost person’s presence

Questioning and rejection of religious beliefs, feeling betrayal or anger

Guilt: “It’s all my fault,” “If I would have… then…”

Pain is related to the tremendous terror and overwhelming powerlessness

Hypervigilance; constant scanning of the environment or searching for the deceased

Reaching out for spiritual support

Guilt over regrets of things not said

Pain is related to the loss

Insomnia; wakeful hours spent thinking of the deceased

Inability to visualize the future Intense yearning Dreams of the event; placing one’s self in the circumstances of the death

(Northwestern Medicine, 2020)

Dreams of the person who died

TRAUMA GRIEF

Table 1

Trauma Reaction vs. Grief Reaction

Another essential subject matter that could encompass these experiences and processing of thoughts and emotions is through Kϋbler-Ross’ stages of grief. Before going deeper on her theory, it is important to consider the context on how she developed the concept.

The Five Stages of Grief was originally intended to facilitate and assist individuals who are terminally ill; however, Kϋbler-Ross expanded her stage model to fit and include individuals who have experienced loss through catastrophe (Holland, 2014); in this case, those who experienced loss through HRVs related to the WoD.

The stages of grief are composed of denial and isolation, anger, bargaining, depression, and acceptance. It is essential to bear in mind that these do not necessarily follow a specific timeframe or an acquisitive order (Axelrod, 2020). There are also instances that one may re-experience the phase that they already went through due to different conditions. This could be a helpful tool or guide to understand individuals who learned that they are terminally ill or have just experienced loss. People under these circumstances may tend to reject the reality of the situation. Their denial is used as a defense mechanism “that is unconsciously used to protect a person from anxiety arising from unacceptable thoughts or feelings.” It shields the person momentarily from the sudden surge of emotions (McLeod, 2019) and may try to rationalize what is happening through self-pretense and denial of the reality (Clarke, 2020). In contextualizing this concept on the current situation of the Philippines, a family or an individual that experienced sudden loss due to the ruthless killings under Pres. Duterte’s administration may try to reject the news that their loved ones are already gone. Some may reflect and reminisce about the most recent interactions with the person they lost and have trouble accepting the suddenness of the event (Clarke, 2020). The reality just will not connect with what they want to believe. There are questions on how the event could possibly happen to them, and why.

There is also a phase for anger upon losing someone. One may feel an overwhelming emotional discomfort while the mind and body are attempting to adjust with the changes brought by the event (Clarke, 2020). A grieving family or individual may feel a great sense of injustice, anger, or enragement towards various subjects, that could even include their deceased loved ones or themselves, as a form of emotional outlet. Since individuals grieve differently, this anger may result in feeling isolated and alienated. This emotion is of course a valid response from someone who is grieving and just had a traumatic and unjust experience. Anger is a normal response, but it also has to be processed properly so that the person can heal and adjust with the current reality (Clarke, 2020).

Kϋbler-Ross discussed the concept of bargaining as a shared experience for some people coping with loss. This exhibits the willingness of a person to try anything that

would lessen the pain. Most often than not, this phase pertains to a person bargaining to a higher being or someone that possesses more power than us. In the Filipino context, grieving families or individuals may resort to bargaining with religious entities for a different circumstance. The sense of helplessness shatters the reality of the person and, through bargaining, they try to have a sense of control. During this phase, there is an emphasis on the interactions the grieving family or individual had with the victim. There is a tendency to blame themselves and make grand assumptions that they could have done something to prevent the incident from happening or to avoid this painful event in their lives (Clarke, 2020).

Another stage that one may experience as part of grieving is depression. As the reality sinks in and the person is becoming more aware and grounded with the changes that happened, denial and bargaining may no longer make the person feel better. As Clarke (2020) put it, this is the phase where the person would face the loss of someone dear to them as the emotional fog starts to clear up and the space left by the person who passed away becomes more evident and difficult to ignore.

The stages discussed above are all valid and normal reactions of a grieving individual. However, those stages should be properly acknowledged and processed by the person grieving. This could be done with the help of their support system or professionals. Acceptance of the event is an important part of grieving as this activates the acknowledgement of emotions, thoughts, and events that are present and happening. The person is no longer struggling to accept the reality that they have lost their loved ones. They now tend to focus on things that they can change or control (Clarke, 2020). Healing and recovery is a journey to which a person is able to explore and learn more about themselves and their social environment.

There are various factors that contribute to a person’s journey towards healing, such as having a healthy support system that could facilitate their recovery. This support system could be a person they are comfortable to speak and share their experiences with, someone that they respect and could trust, and is supportive. Having a support system is crucial as they can directly and indirectly help the person manage and surpass different life challenges. A 2015 research survey has shown that the average stress-level of people who have a social support system was five, while the stress-level of people who receive minimal to no social support was 6.3 out of 10 (Mental Health First Aid, 2020). The support from friends, families, and other trusted institutions helps the affected individuals and families to regain trust with other people and to combat loneliness, feelings of isolation, and thoughts and emotions that could hinder them from their process towards healing. Grieving has no definitive timeframe and process but the support that the affected individuals and families receive from their trusted support system could go a long way to help them cope and facilitate their healing and recovery.

coping and recovery: coping andWhat Makes Their Coping Harder

How do families deal with the aftermath of the human rights violations they have experienced? After having their lives upturned, with their biopsychosocial well-being and everything they hold dear destroyed abruptly, what helps and deters them from coping with the aftermath of the incident? Coping refers to the “cognitive and behavioural strategies to help reduce the negative emotions or conflict caused by stress” (APA Dictionary of Psychology, 2014).

Looking at the micro, mezzo, and macro systems to which the families are a part of, several elements need to be acknowledged as they play an important role—whether facilitating or hindering—in how the families manage the effects of the incidents on their lives.

The hindering factors that will be discussed shall be defined as those that are present in the survivors’ internal and external systems—interpersonal, family-level, communitylevel, and societal-level—that disrupt their coping process. These include elements that further exacerbate the family’s situation following their loss and those that prevent them from dealing with the incident in a healthy manner. The economic, biologicalpsychological, and social factors that negatively affect the way they cope after the incident shall be discussed in detail.

Starting with the economic state of the families, the abuse they have been subjected to results in severe financial instability, as mentioned prior. However, after being subjected to said financial crisis, their economic state has been made even worse due to the following reasons:

The exorbitant funeral fees added to the list of debts the families have to repay, which, according to some informant interviews, are planned by the police through contracting the funeral parlors for payment in exchange for everybody brought in (Amnesty International UK, 2020). This leaves the family scrambling to come up with enough money just so they can provide their loved one with a decent burial; and oftentimes, the families have to seek assistance from their relatives, neighbors, church organizations, and other government agencies. Because the families have to pay off their debts in the funeral parlor, they now have a hard time balancing their finances for the purchase of their basic needs.

Women, in their desperation to provide for the family after the death of a loved one, also try to seek jobs to mitigate their financial instability. However, their choices are

limited to low-income jobs due to their lack of education and prior work experience as they were formerly confined to household chores (Felbab-Brown, 2017). The families, being busy with their work in hopes they can provide for their day-to-day needs, also become unable to find the time to process documents needed should they plan to seek assistance from government units or other institutions (Felbab-Brown, 2017). Some Pantawid Pamilyang Pilipino Program (4Ps) families, especially, claim that their loss resulted in financial struggle connected to their being a 4Ps recipient. In several interviews conducted by PhilRights (2019), one of the key informants shared, “Yung dapat na para sa pag-aaral nung bata ay hindi na sa bata napupunta kundi doon sa interest nung naka-sangla na ATM dahil nabaon na sa utang ang pamilya.” (The money intended for the education of the children goes to paying off the interest of the pawned ATM card because they’ve become heavily indebted.), while another claimed:

Nakakaapekto siya somehow sa pagpasok ng mga bata sa eskwelahan na isa sa mga requirement para patuloy na makatanggap ng suporta mula sa 4Ps ang isang pamilya. Tapos maapektuhan din ang kanilang pagiging 4Ps beneficiary kapag si nanay o si pangalan ng grantee sa 4Ps ang na-connect sa droga o napatay o nakulong. (The killing affects the attendance of the children in schools, which is a requirement for the family to continue receiving subsidies from the the 4Ps program. Their status as 4Ps beneficiaries is also affected if the mother or the named grantee has been linked to drugs, or killed, or detained.) (PhilRights, 2019).

Because the families have been left financially vulnerable by the tragedy, they find themselves having a hard time mitigating the aftermath of the incident, especially when it comes to financial capacities. Furthermore, it extends to them struggling to respond to the biological-psychological effects of their loss, which will be discussed below.

Due to the vulnerable state the families were subjected to, because of the abuse they experienced, the way they cope and how they deal with their trauma and grief are made even harder. The remaining male family members, for example, experience an additional mental health burden due to the societal expectations they bear on their shoulders where men are not allowed to show any emotions lest they be called weak. This is especially true for the fathers who are forced to only think of how they can support the family financially and feel as if they are not allowed to let themselves be vulnerable and show any kind of weakness (Santos, 2020). On the other hand, the women and children, having been forced to take on the role of their deceased family member especially if said member was the family’s breadwinner, are not given the time to properly mourn and process their emotions as they have to prioritize making ends meet for their family.

Connecting the economic and psychological factors that made their coping harder to their social well-being, one observation is the negative effects of the erosion of bayanihan to how they deal with the aftermath of the HRV. For one, the families feel the loss of support systems in the form of their neighbors and their community, brought by the environment of fear and lack of trust prevailing in the place (Boghani, 2019). Prior to the advent of the deadly WoD, the community members would show support to the bereaved families but now wakes are only attended by the family, and the neighbors distance themselves so as not to get involved with the incident. Some communities even expressed relief over the death of alleged drug users, as they feel safer and feel as if they lost a “headache” (Coronel et al., 2019). This has a negative effect on the family as they feel excluded from their own home and, worse, stigmatized and discriminated against.

The family members also have to have their loved ones relocate to another place in fear that they too will be killed (PhilRights, 2019). Because of this, family relationships and dynamics are at risk.

The families are even more affected by institutional forces such as that of the government and civil society organizations’ (CSOs) response to HRVs. The government, as a response to the country’s drug problem, pushes for rehabilitation centers. However, the existence of said centers is condemned by human rights institutions due to the alleged violations committed under its wing, such as forced labor and other abuses (International Drug Policy Consortium, 2019), or its general ineffectiveness due to activities under the rehabilitation being composed of just zumba sessions or an aerobic fitness program (Balay Rehabilitation Center & DIGNITY-Danish Institute Against Torture for the Global Alliance, 2017).

In addition, most of the government’s efforts center around the users and pushers of drugs yet fail to take into account the innocent, the families left behind by victims, and those who have just been caught in the crossfire and considered as collateral damage. It is important to note that the Department of Social Welfare and Development (DSWD), the government agency tasked to uphold the welfare of the citizens, especially the marginalized, does not have any specific programs for the left-behind families (Conde, 2020). Additionally, in an interview with the former Department of Health Secretary Paulyn Ubial, she answered “Why is it a public health issue? [Is it] contagious? Lifestyle-related? In the first place, is that a disease?” when asked about the services the families of HRV victims can claim (Conde, 2020). Despite the government undermining the grave public health concern of the war, various researchers point otherwise (Elswood, 2018).

In several instances, when the families of HRV victims attempt to seek assistance from government institutions, they are denied any help and are asked to report another cause of death instead of it being drug-related (Espenido, 2018). There are times, however, when government institutions such as the DSWD extend assistance like burial assistance and livelihood programs to its clients. However, despite these, the families still have to undergo a bureaucratic process, which means they have to wait for months before they actually receive said assistance. In Fernando Sepe, Jr.’s article titled “Healing the Wounds from the Drug War” (n.d.), Dennis Febre, a social worker from a church organization, narrated the following:

“Kapag ipitin pa o lagyan ng mga maraming burukrasya ‘yung pagtulong, alam na nga natin kaya kayo pumunta kasi walang kakayanan e, kapag pumunta ng DSWD o other government agencies maga-antay pa. So, habang tumatagal ‘yung wake, mas lalong burden sa pamilya. (If they hold off or put their assistance through a lot of bureaucratic levels, those who sought help because they do not have the means will have to wait long when they reach out to DSWD or other government agencies. Hence, the longer the wake goes, the bigger the burden is on the families.)”

Since the government fails to hear the cries of the families affected by the WoD, the brunt of responding to the survivors’ needs falls on the hands of CSOs. The church, non-government organizations, and other institutions provide the families with their needs such as psychosocial services, financial assistance, legal services, advocacy work and lobbying, and other aid which can help them recover and stand up again. However, these CSOs obviously do not have enough resources to cater to all survivors of the WoD (Martinez et al., 2019), which leaves the marginalized reeling in desperation for any kind of assistance that can be extended to them.

Coping: What Makes Their Coping Easier?

Even though the families face several factors in their micro, mezzo, and macro systems that further worsen the effects of the HRVs committed against them, several factors still help the families deal with the aftermath of their loss. Facilitating factors shall be defined as those in their micro, mezzo, and macro systems that encourage or facilitate the family’s coping process. These shall include elements that mitigate the harsh effects of the loss of their loved one. The economic, biological-psychological, and social factors that positively affect the way they cope after the incident shall be discussed in detail. Present in their micro systems that help them are their immediate family members and relatives. In several accounts made by the left-behind families of EJK victims, they draw their strength from their children or grandchildren (National Association for Social Work Education, Inc. [NASWEI], 2017). Furthermore, their loss becomes bearable due to the presence of their other loved ones who also experienced the same loss and are ready to offer unconditional support and love.

In the book “The Human Costs of the Philippine War on Drugs” (NASWEI, 2017), several anecdotes were made by interviewed survivors, where they shared how their relatives helped them cope with their loss. They shared instances where their relatives sent financial assistance for the burial of the deceased, and of how they provided emotional support for the bereaved family.

Several institutions provide burial assistance, financial assistance, livelihood programs, and grieving therapy, to name a few, to the families left behind (Sepe, n.d.). The communities where the families live play a role in their healing and recovery as well. While some survivors feel the stigma in their neighborhood and feel unsafe, some families experience the opposite. In some accounts, they narrate the overwhelming support they feel from their neighbors. These neighbors and friends extend financial assistance to the bereaved family, as well as emotional support. One survivor even shared how her son’s friends planned and managed the whole burial and wake process of the deceased (NASWEI, 2017, p. 36).

Recovering: What Makes Their Recovery Harder?

After the families have dealt with the aftermath of the incident, how are they able to recover from it? What factors present in their micro, mezzo, and macro systems helped or hindered them from moving forward? Recovery generally pertains to “the individuals’ ability to overcome traumatic events and continue living their lives without allowing past thoughts and feelings to overwhelm them. However, it does not necessarily mean being completely unaffected by the past. Moreover, there is no one way to recover; recovery varies for everyone” (Manitoba Trauma Information and Education Centre, n.d.).

Bearing in mind the multi-faceted realities to which the families are part of, several elements need to be acknowledged as they play an important role—whether facilitating or hindering—in how the families try to recover.

The hindering factors that will be discussed shall be defined as those that are present in the survivors’ internal and external systems—interpersonal, family-level, communitylevel, and societal-level—that disrupt their recovery process. These include elements that refrain the family from focusing on healing and recovery from the incident. The economic, biological-psychological, and social factors that negatively affect the way they move forward after the incident shall be discussed in detail.

Looking at the economic state, the family members, brought by sudden changes in their financial status, have to be separated from each other in order to work at faraway places or to be adopted by their well-off relatives, resulting in the disintegration of the family relationship—the main support system the survivors should have (Conde, 2020). Women also become overwhelmed with juggling productive and economic work as they have to look after their house and children and, at the same time, focus on generating income. Because of the changes in family dynamics and relationships brought by the sudden financial instability and role-reversal, families are stuck focusing on survival and keeping the family afloat and they are unable to have an easy time recovering and focusing on the sustainability of their well-being (PhilRights, 2017).

Regarding the families’ biological and psychological well-being, the family members having to double their efforts in working often report a decline in their physical health, which would then come back again to their inability to provide for their family as time passes by (Felbab-Brown, 2017), showing the cycle of their multifaceted suffering which prevent them from being able to fully recover from the incident.

Their road to recovery is also marred by the stigma and discrimination they face for losing a family member to the government’s WoD. Children are bullied in school once their classmates are made aware of the reason why the children’s family members are killed, leading not only to them quitting school but also to additional stress and trauma (Boghani, 2019). Children face stigmatization as their family is now branded as drug users or pushers (NASWEI, 2017, p. 70). What should have been the children’s support system, aside from their family and relatives, now contributes to additional suffering the children have to go through.

In addition to the stigma faced by the family in the community, one social factor that affects their recovery is the feeling of fear in their neighborhood that prevents them from healing from their loss. In several communities, police personnel continue to make rounds and conduct operations, resulting in their presence inciting fear and wariness among the people in the community (PhilRights, 2019).

Another big institution responsible for how the families are able to manage the effects of the HRV they experienced is the media. Responsible for bridging the government to the people and vice versa, the media helps shape how the public reacts to a certain issue, which, in this case, is the WoD and how they deal with the surviving families of the said policy. In one study conducted by Greçer (2018), three media outlets—Philippine Daily Inquirer, Manila Bulletin, and the Philippine Star—were analyzed based on how they frame any news about the WoD. It posits that the three outlets generally take a “neutral tone” when reporting, as they would present both the administration and the opposition’s sides regarding the WoD (Greçer, 2018). However, Manila Bulletin seems to primarily report the ‘positive’ side of the anti-illegal drug campaign such as the creation of drug-free cities and economic boost; Philippine Daily Inquirer adopts the ‘negative’ side of the said policy like the countless cases of EJKs; while the Philippine Star presents equally both sides of the WoD (Greçer, 2018).

With conflicting points of view being put out for public consumption, it is only natural that the public will choose a particular side. Early in the implementation of the WoD, communities would report feeling safe as they feel that crime rates have gone down and they believe in the effectiveness of the policy in cracking down on the drug issue (Kennert & Eligh, 2019). A survey conducted in the third quarter of 2017, however, shows that more than half of the respondents feel that only the poor are being targeted and not the issue of drugs itself (Philippine Daily Inquirer, 2017). Nevertheless, however the public views the issue of the WoD, it will either mean the stigmatization and discrimination or the acceptance and understanding of the plight of the surviving families; and either of which will surely affect how the families cope and deal with the aftermath of the violation.

Recovering: What Makes Their Recovery easier?

Even though the families face several factors in their micro, mezzo, and macro systems that leave them unable to easily recover from their loss, several factors still help the families focus easier on moving forward. Facilitating factors shall be defined as those in their micro systems, mezzo systems, and macro systems that encourage or facilitate the family’s recovery process. These shall include elements that foster the way the families move and look forward in life. The economic, biological-psychological, and social factors that positively affect the way they recover after the incident shall be discussed in detail. For some of the interviewed survivors, they still hold the hope for a better future for their family, and this is what motivates them to keep striving for healing (NASWEI, 2017, p. 65). The survivors also draw strength from their faith in God, as it is what helps them to continue with their lives. Oftentimes, they leave the incident up to God—for the truth, the punishment of the perpetrators, and for justice (p. 59; p. 65).

One interviewee claimed that she seeks inspiration to continue from her grandchild— “who [the victim] loved so much” (NASWEI, 2017, p. 65). For them, they can continue with their lives because they still have remaining family members whom they have to provide and care for. Moreover, the families have the support of the church, as the latter is able to provide a space where the surviving families can share their story without judgement, as well as other services such as psychosocial-spiritual support (Coronel et al., 2019). Some communities also decided to replace their fear with courage to take a stand in condemning the bloody WoD because they are adamant that those who have been killed and their surviving families did not do anything wrong to warrant such inhumane treatment (Talabong, 2019).

It was through this united support that the surviving families of the WoD hold tight to their hope for a better tomorrow, not just for themselves but for the whole community so that no one would have to suffer like they did (Martinez et al., 2019).

Human Rights Organizations Providing Assistance to HRV Surviving Families

Several organizations provide specialized services to to assist surviving families of HRV victims towards coping and recovery from the abuse they were subjected to, in addition to providing for the clients’ legal and non-legal needs.

A government organization mandated to respond to cases of HRVs is the Commission on Human Rights (CHR), an independent national human rights institution. The CHR, established in 1987, is authorized to investigate cases of State-sponsored violence and hold the government accountable in their responsibility of upholding, respecting, and fulfilling human rights (Commission on Human Rights [CHR], n.d.). Since Pres. Duterte took office in 2016, the organization has been doubling its effort in calling for accountability and assisting the survivors to seek justice and recover from the incident. Some of the services of the organization include provision of free legal assistance to clients such as advice and counseling, technical assistance to organizations through human rights education and training, and advocacy and campaign work for human rights (CHR, n.d.).

International organizations, specifically those with Philippine-based hubs, help the HRV survivors in their quest for justice. Amnesty International Philippines, for example, lobbies and advocates for human rights, pushes for the passing of several laws protecting the rights of the vulnerable sector, facilitates the release of the wrongfully accused from incarceration, documents cases of HRVs, and creates reports on the current state of the country in the context of the WoD (Amnesty International Philippines, n.d.). Human Rights Watch, like Amnesty International, investigates cases of HRVs, lobbies for policy changes concerning human rights, and creates yearly reports uncovering the state of the WoD in the Philippines (Human Rights Watch, n.d.).

Several local organizations also contribute their services to survivors of human rights violations. The Free Legal Assistance Group, the oldest human rights legal group in the country, advocates and campaigns for the fulfillment and respect for human rights and assists survivors by providing them with legal services (Free Legal Assistance Group, n.d.). The Philippines Human Rights Information Center, more commonly known as PhilRights, leads the creation of research and reports on the current human rights situation in the country. It also campaigns for the fulfillment of human rights by the State and provides educational and informational materials and training for the advocacy of human rights (PhilRights, n.d.). The Initiatives for Dialogue and Empowerment through Alternative Legal Services, Inc. (IDEALS, Inc.), on the other hand, provides community-based legal missions and documents cases of human

rights violations (IDEALS, Inc., 2019). KARAPATAN Alliance for the Advancement of People’s Rights rallies for the defense of human rights, and they fulfill this by providing educational training, campaign and advocacy work, legal and psychosocial services to survivors of HRVs, and research work (KARAPATAN, 2007).

Like KARAPATAN, the following organizations provide psychosocial services and/or legal assistance to HRV survivors and their families. The Children’s Rehabilitation Center, whose main thrust is the protection of the rights of children, conducts advocacy work and the provision of psychosocial intervention to children and families who experienced HRVs. They also partner with different law groups for case documentation and should their clientele need representation in courts (Children’s Rehabilitation Center, n.d.).

BALAY Rehabilitation Center provides psychosocial intervention to survivors of Statesponsored violence through social, psychological, medical, and legal services (BALAY Rehabilitation Center, n.d.). The Salinlahi Alliance for Children’s Concerns is a group of organizations providing direct services to children and families affected by HRVs, as well as doing advocacy and campaign work for the protection of children’s rights (Salinlahi, n.d.). The Medical Action Group (MAG), established in 1982, provides medical assistance to vulnerable groups and survivors of State-sponsored violence. They also partner with different groups to advocate for the protection of human rights (Medical Action Group, n.d.). Rise Up for Life and for Rights provides direct assistance to HRV survivors such as psychosocial and legal services and partakes in advocacy work (Rise Up for Life and for Rights, n.d.).

Notable to mention are the efforts of different religious groups to support surviving families. The church and other religious affiliations become one of the immediate support systems of the families. Project Support for Orphans and Widows (Project SOW) provides psychosocial-spiritual services to families left behind by the WoD. Project SOW goes into the grassroots to directly work with the survivors. They recognize that the lack of access to basic necessities of the survivors is in itself a human rights violation (Boghani, 2019). PAGHILOM, a program under the AJ Kalinga Foundation, focuses on the left-behind families of EJK victims by providing them with basic necessities such as food and health care, psychospiritual services, legal assistance, educational assistance, and livelihood opportunities (AJ Kalinga Foundation Inc., n.d.).

These organizations and many others cooperate and coordinate with each other to help survivors cope and recover from the abuses they have endured. The families have the combined support of different institutions to assist them in seeking justice and accountability, possible through the provision of psychosocial services that respond to their basic needs, legal services, community mobilization, and advocacy and campaign work for policy changes. The main thrust of such collaboration is for the survivors to be able to heal from their wounds, be able to stand on their own, and ultimately, be able to fight for justice and transitional change. However, as mentioned, these organizations

can only do so much due to lack of resources and the blatant attacks and oppression from the government, observable through red-tagging and oftentimes extra-judicial killings of people’s organization members (International Federation for Human Rights, 2020).

The Journey Forward: Experiences with Justice and Claim-making

Over the past years of the Duterte’s administration, the number of investigations done by police officers that were reported do not include the thousands of deaths by unidentified gunmen. The death toll remains as high as 27,000 but there are no real records nor enough reports regarding the true number of deaths. Various experiences and efforts have been published to claim justice and accountability from the government, but it seems unserved (Human Rights Watch, 2020).

For the families of EJK victims, they can only do so much such as coming together to police stations to continue their quest for justice. They light candles and place these at police stations while offering a prayer for their loved ones who had been brutally killed. According to the activist priest Fr. Robert Reyes, they have been organizing these kinds of activities with partners across the country not to disrespect the Philippine National Police (PNP), but to raise public awareness on social and political issues happening in the country. He stated that the solidarity of policemen will be of great help to “uphold life, respect human rights, and observe the rule of law” (Mallari Jr., 2019).

Additionally, Mga Manananggol Laban sa Extrajudicial Killings or MANLABAN sa EJK was formed to advocate for the rights of EJK victims and their families. It is composed of 15 human rights lawyers, legal experts, and law students who worked together to seek accountability from the police. The alliance aims to provide legal assistance to victims’ family members. They wanted to convey that accountability is important. The government and police authority must acknowledge and answer for their failure to do their duty. The group believes that beyond criminal liability, “moral and political responsibility” are a must (Tampao, 2017).

One of the individuals assisted by MANLABAN and a member of Rise Up for Life is Nix Bisuna Vargas, who claimed that her brother Angelo Bisuna was tortured before being killed by policemen, and who has expressed her disappointment with the government’s justice system. The alliance supports and participates in the growing number of voices asking help from the legal profession and protests the rampant killings in the country (Tampao, 2017).

Nanette Castillo, mother of Aldrin who was shot to death by two unidentified men on motorcycles, had been part of the forum “Rise, Resist, Unite against Tokhang and Tyranny,” a forum on human rights implications organized by MANLABAN sa EJK. She also participated in the Rise Up for Life and For Rights. Although she has been repeatedly told by some people that it is futile to find justice for her son since the suspects were unidentified, it did not stop her from being vocal about her story of victimization. In the interview with Lopez (2018), she said:

Other victims are scared. I want them to be empowered, I want mothers to be enlightened. You have to stand up because you are victims, you have nothing to be afraid of. And even if you aren’t a victim, you should speak up.

Marissa Lazaro, mother of one of the victims of EJK, started joining mass actions when her son Christopher Lazaro was gunned down after being mistaken as a robber and drug suspect. Before, she believed that fatalities in police operations were only drug addicts, but this personal experience changed her views. Two years later, she still has not claimed justice for her son. Still, she believes that if she does not speak up, the killings will only continue to get worse (Valenzuela, 2019).

With all these efforts, rallying, human rights advocacies, and even filing of petitions, it is still unknown how and when justice will prevail for the thousands of WoD victims. Like Jose Manuel “Chel” Diokno said, the justice system in the Philippines is decaying, as the conviction rate of the Department of Justice (DOJ) is only 30 percent. There is also no assurance if these limited number of cases will serve their sentence because of the country’s inefficient justice system (Lopez, 2018). However, there are some who are not losing their hopes that the justice system in the Philippines can still be fixed regardless of how flawed it is; there are still EJK survivors who are trying to be heard and hope that justice will be served.

Hindering Factors Affecting Their Desire to Seek Accountability

Given the number of EJK victims in the country, the victim’s families cannot help but ask how they can get justice for their lost loved ones. Since justice has been elusive and the killings were mostly inhumane, the fight for it is a big leap of faith for them.

According to Jimenez-David (2018), the Baigani, a women’s group composed of survivors of EJK like widows, mothers, and daughters, opened up about their resentments. They believe that calls for justice for their loved ones are more elusive since they belong to “the poor, the ignorant; those without power.” They also condemn how “the abuse

of power and impunity” were mainly directed at them rather than the “masterminds” behind the drug trade.

Rubbing salt to their wounds, these survivors often find themselves further burdened by grave issues that arise from the deaths of their loved ones. They practically have no choice but to prioritize the facilitation of the burial and look for ways to pay for the additional expenses it entails, instead of focusing on the investigations and contemplating over the fairness of the situation. The families of EJK victims are charged with unreasonable fees from morgues and funeral houses, with amounts ranging from PHP 50,000 to 75,000 (USD 1,027 to 1,541). Another issue that aggravates the situation is the hospitals that often cite “cardiac arrest or respiratory failure or pneumonia,” as the reasons behind the deaths of their loved ones, which the families thought were done to “hide the real reason for the deaths of their husbands” (Jimenez-David, 2018).

Even though these survivors want the courts to progress in the investigations of the anti-drug operations and effects on families left behind, many of them hesitate to participate out of fear. There were scenarios where the families who witnessed the EJK violations also experienced some forms of violation themselves. For instance, “two common-law wives and one daughter were illegally arrested and detained after the victims were killed during police operations” (Philippine Human Rights Information Center [PhilRights], 2018).

In most of these cases, policemen use “self-defense” to justify the killings. Commonly known as the “nanlaban” narrative, police would say that the victims initiated the gun fight. Families, instead of seeking for justice, choose to stay silent for fear that one of their members will be at risk, since they see firsthand that policemen are able to manipulate the narrative (PhilRights, 2018). One of the Baigani women said, “Natatakot kami, baka kami balikan. Baka habang naglalakad ako ay basta na lang akong patayin. Paano na ang mga anak ako?” (We are afraid, they might retaliate against us. Who knows, while I’m strolling, I might just be killed. What about my children?) (Jimenez-David, 2018).

As a result, the survivors are content to demand for mere livelihood assistance and scholarship for their children, thinking it is the last thing the government can do for them (Jimenez-David, 2018). However, even the application process for these is difficult for survivors. For example, Sarah, mother of four children aged four to 13 years old, suddenly became the breadwinner of the family after the death of her husband. She was not able to access the government’s assistance for new breadwinners like her because, given her low income, she cannot afford to sacrifice a day just to line up and process the provision of government aid. She then has no choice but to face the longterm challenge of earning while providing care for her young children (PhilRights, 2018). Sarah is among the alarming number of increasing EJK cases over the years of Pres.

Duterte’s anti-drug campaign, to which the CHR strives to respond to. According to Gavilan (2018), the CHR has handled 1,106 drug-related cases with 1,345 victims since 2016. CHR Spokesperson Jacqueline de Guia added that the caseloads they are handling “[do] not even represent half of the reality on ground” (Gavilan, 2018).

This overwhelming number of victims is also one of the reasons why it is difficult to get justice and claim accountability from the government. Apart from the corrupt judicial system in the country, investigators are short of hands to accommodate the number of cases on ground having only seven to ten investigators per region (Gavilan, 2018).

Facilitating Factors Affecting their Desire to Seek Accountability

Since Pres. Duterte launched the anti-narcotics campaign in 2016, human rights groups have criticized him due to the number of killings, as well as his “promise” to pardon police officers convicted for WoD killings (BBC News, 2018).

One of the cases with a major breakthrough was Kian Delos Santos, as his case caused the first nation-wide outrage regarding the drug war (BBC News, 2018). His death has led to the public’s awareness of the wrongful killings by police officers. Residents of his community were united in saying that Kian is not involved in drugs and has rallied behind Kian’s family (Stein, 2017). At his funeral, hundreds of people attended to demand “Justice for Kian” (BBC News, 2018). Moreover, witnesses were provided with protection and were able to provide evidence and testimony. When the three police officers who murdered Kian were sentenced to imprisonment, the verdict was celebrated even by the government. However, while the State claimed that the verdict shows accountability, human rights groups argue that there are still thousands of other drug war deaths yet to be investigated and given due process (BBC News, 2018). Additionally, while the policemen were proven guilty, the killings continued (Stein, 2017).

Human rights groups and the surviving families of the victims of EJK have called on the government to stop the abusive actions and cooperate with the UN reporting process. Groups like Rise Up for Rights and for Life, Stop Killing Farmers Campaign, Church People’s Response Promotion, and other human rights groups and advocates continue to condemn the administration for the HRVs committed (Chavez, 2019).

Another support for the surviving families is the GoJUST Human Rights Project. It aided in the creation of human rights hubs that assist the families of EJK victims to survive, through the provision of holistic services; these include livelihood services, shelter, psychological services, and legal services, among a few (GoJustHRP, 2020).

These human rights groups help to be the voice of the families of the victims in the hopes that more people can be made aware of their grievances. In Kian’s case, hundreds of people wore white t-shirts with “Justice for Kian” written on them. This and the outrage helped to get the attention of the public, causing the government to focus on his case investigation. The support of his community and the witnesses were big factors in the case’s success. Although justice has not yet been provided for all, human rights groups have not stopped to help lighten the situation of families in any way they can and continue to fight for individual investigation and due process to other thousands of cases (BBC News, 2018).

Looking forward: what do they hope for in the future?

Despite the hardships behind the path towards achieving justice, many survivors still have not lost hope for a better future. While some may say that their quest for justice has been unsuccessful, there are things that survivors of EJK do in small ways to contribute to what they want to see in the future of the country’s judicial system.

The volunteers of Rise Up Movement, like 36-year-old Celine Bautista who lost her stepson John Jezreel “JJ” David in the hands of policemen under the government’s WoD, stated that it is not easy to cope with the death, pain, and anguish that she and her family has felt. During the Christmas of 2017, she participated in gift-giving as her way of dealing with the difficulties she experienced in the fight against the war on drugs. Seeing the faces of the families receiving their gifts of groceries gave comfort and strength to her. She stated that the most important thing is for them to continue living for others (Ballaran, 2017).

The group’s convenor, Nardy Sabino, shared that Rise Up was formed in November 2016 with the belief that “victims of the drug war should not remain victims. Instead, they should rise above the tragedy and become advocates for social justice and change.”

Celine Bautista’s path to recovery and healing by becoming an advocate exemplifies this. “If you are seeking justice, you need to get out. Let them know that even though it is hard to find justice, you continuously seek for it,” she said. Rise Up continues to provide an array of services for families affected by the WoD, consisting of physiological,

psychological, and legal assistance. One of the most important activities they undertake is providing opportunities for EJK survivors to connect and organize with other families affected by the drug war (Ballaran, 2017).

Families and individuals seeking justice are moreover emboldened by the fact that they are backed by other human rights champions, like Chel Diokno, who have not backed down in their fight to help abolish systematic killings and have leaders be held accountable under the law (Subingsubing, 2018).

potential to organize

The growing numbers of organizations and groups aiming to seek accountability and justice have been organized and established by various NGOs, CSOs, faith-based institutions, or by surviving families of EJK victims themselves. These associations provide support and access to services for their rights and needs such as psychosocial, legal, and financial assistance. These are the short-term goals that need to be immediately provided to ensure that the survivors will be able to cope and move forward from what they have experienced (United Nations Office on Drugs and Crime [UNODC], 2015).

According to the United Nations Office on Drugs and Crime (2015), one facilitating factor to assist surviving families cope and recover is to build a safe space for them to have a sense of unity and security. Some of the affected individuals and families were being connected to groups with people that have similar experiences with them. These associations could offer support, protection, and sanctuaries to surviving families especially if the incident happened recently. Fr. Danny Pilario, the president of Project SOW, shared how it was the need for such safe spaces and supportive community that led to the establishment of their organization. “Their first reply actually wasn’t money or food— even if we know there is no food or no money at home” (Pilario in Boghani, 2019). The overwhelming emotions and thoughts of affected individuals and families can also be channeled into healthier ways as there is support and guidance coming from these organizations. There are various factors that could facilitate the surviving families’ realization of the importance of belonging to or starting an association with other families who have gone through the same kind of loss. It could be rooted from the actual experiences of the surviving families, their exposure to networks and materials that discuss human rights issues, or first-hand support from various associations, among others. Becoming part of an association or organizing their own is a longerterm goal for surviving families (UNODC, 2015). There is another level of realization that transcends from addressing their immediate personal needs to extending support to other individuals with similar circumstances to them.

There are various non-governmental organizations that were formed in different countries such as Spain, Canada, France, and others, that aim to level up the public discourse on good practices to support survivors of terrorism (UNODC, 2015). This may be a different context from EJKs that have become rampant as ever in the Philippines during this administration (The Quintessence, 2016), but the research of UNODC (2015) captures the significance of survivors creating their own associations to support one another and, ultimately, to demand accountability and seek justice.

Surviving families who have organized themselves and established associations create representation in our society. These groups of advocates call on the government to fulfill its responsibility to address these issues as a duty bearer (UNODC, 2015). On a personal level, these associations of surviving families serve as a safe space for members to express their thoughts, emotions, struggles, and other issues that interconnect with various aspects of their lives, including their sense of security and empowerment (Edmund & Bland, 2011). With the sensitivity of the nature of their circumstances, surviving families may experience a lack of support from their other family members, friends, and/ or neighbors, which further isolate them from their communities. In addition, there has been little to no support from the government to provide assistance to the families that are left behind (Boghani, 2019). In the article that Boghani (2019) wrote regarding the state of the families who were left behind, many of these families and individuals proactively reached out to civil society and other faith-based organizations as they wanted to share their experiences and stories. The importance of organizing surviving families lies within the creation of spaces with a non-judgmental atmosphere that values confidentiality and are mutually supportive as each shares their struggles and stories, and as well as their budding hopes for a better tomorrow (Edmund & Bland, 2011).

Through organizing survivors and equipping them with knowledge and skills to advocate for human rights, it helps their group to be sustainable and able to build a clearer path for their group. They can connect and partner with other larger networks such as NGOs, CSOs, or government agencies that could work to develop or influence policies and programs that will be effective for reparation, claim-making, and ensuring that these cases will not happen again; if circumstances won’t permit, justice should still be served and perpetrators should be held accountable (UNODC, 2015).

Organizing work is a fundamental process to mount any social impact, and it could be one of the more effective ways to lobby for the rights of the surviving families of EJK and ensure that their cries for justice will be heard.

One of the landmark thinkers of collective behavior, Smelser (1965), theorizes in his Structural Strain Theory that social movements emerge in the presence of shared grievance or deprivation. He argues that when people become aware of the situation as a problem and experience structural strain, the situation where expectations and needs are unmet or challenged, the structural conduciveness within which people gather becomes supported. The mass EJK and disregard for human rights could be generally considered as the current strain suffered by the Filipino people, among others. Smelser (1965) also underscores that this awareness must be widespread, similar to what Freire (1970) referred to as conscientization. In fact, Manalili (1990) claims that collective critical consciousness is a prerequisite in all community organizing and mobilizing work. Part of the struggle in mainstreaming consciousness is also the formation of collective identity (Melucci, 1989). Eventually, these conditions, according to Smelser (1965), will birth a social movement.

Another perspective worth interrogating in terms of people’s potential to organize is their resources. Moser and Mcillwain (1997) assert that people confronted with negative situations employ varying strategies to mitigate its impact. Moreover, they argue that the ability to strategize coping is directly related to their asset ownership. These assets could take the form of human, natural, financial and social capital, which in turn enable others the capacity to act (Sampson & Bean, 2006 as cited in Homan, 2011 p.40). These assets are used, reproduced, depleted, or converted into other forms of resources, access, and even status. In poverty-stricken communities, social capital is one of the key bridging elements to economic survival. Moser and McIlwaine (1997) illustrate this in their case study of urban poor communities in Quezon City, where social capital played a major role for households’ economic vulnerabilities to be addressed by pooling and borrowing monetary and non-monetary support from the neighborhood. In this case, social capital is defined by Homan (2011, p.42) as the set of community norms and embedded interconnections that “produce trust, collaborative actions, and community consciousness.”

Beyond bilateral reciprocity, social capital is a “complex web of relationships” outside one’s immediate environment, allowing resources otherwise unavailable or accessed (Homan, 2011 p.43 and Moser & McIlwaine, 1997). Such relationships are founded on the principle of trustworthiness, and without which, as Homan (2011) asserts, social capital cannot thrive (Homan, 2011). As such, trust and social capital reinforce each other, attracting people’s participation and cooperation in activities (Homan, 2011). Cooperation, along with aspirations, hopefulness, and the like, are intangible assets part of the social psychology of communities advancing development and rights work (Moser, 2008; Burnell, 2013; and Mathie & Cunningham, 2003).

Overall, people’s potential, motivations, and direction to organize and be organized are complex and diverse. The more significant point of problematizing must therefore be focused on how to make it happen, and in what form would organizing take place. Rise Up for Life and for Rights is one organization that provides free psychosocial therapy to surviving families. As illustrated above, one of their clients named “Sarah” in Pat Nabong’s feature for the Pulitzer Center, embodies the goal of the said organization (Nabong, 2017). Sarah, a member of the urban poor sector and who painfully lost two family members to the WoD, found herself speaking on behalf of all those affected by the WoD at a public rally held during Pres. Duterte’s second State of the Nation Address last July 24, 2017. Sarah, a surviving family member and regular rallyist, is but one powerful voice during this time of protest as she was joined by fellow surviving family members of other victims, activists, and religious leaders (Nabong, 2017). Her participation in the rally is one expression of the potential of these surviving family members to advocate, and along with other stakeholders, organize movements for justice and human rights. In terms of this review of related literature, the researchers are yet to find academic or featured pieces that illustrate the other aspects of organizing these surviving families are already taking part in.

Synthesis of the Literature Review

Since the onset of the WoD pushed by the Duterte administration, thousands of lives have been lost and will continue to perish if the bloody war against the poor remains rampant. Thousands of innocent people, thousands of marginalized and vulnerable people who have not been given the chance to change nor protect themselves— they have all been the price to pay; a “collateral damage” deemed by the government, just so they can push for their supposed agenda of trying to solve the drug problem.

This war against the poor has affected the lives of the survivors; it left them reeling with grief, trauma, and loss. Their lives, already ridden with poverty and its ill-effects, have been made worse by the violations. They find themselves grappling with financial instability due to the loss of a family member, often the breadwinner, and due to other debts, such as exorbitant funeral fees. The families also experience mental health issues and their family relationship and dynamics take a hard hit brought by the loss of a loved one, with mothers suddenly taking the roles of the fathers, or the children being forced to be the parents of their siblings. The left-behind family members, being forced to look for additional jobs, do not have the time to grieve or are overwhelmed with several interrelated problems all at once. Children had to drop out of school, and often the family had to be separated from each other to survive. Even the communities they live in become a dangerous place as community camaraderie or bayanihan erodes and is instead replaced with fear and mistrust.

The survivors’ holistic well-being has been put in jeopardy to the point of dysfunction; and even the micro, mezzo, and macro systems they are a part of made their coping and recovery harder. They face discrimination and stigma from their neighbors, their school, and from their government. Moreover, there is not enough assistance being extended to them. The government has no specific programs for the left-behind families of the WoD, while the CSOs do not have enough resources to be able to meet the needs of all survivors.

All these point to the never-ending cycle of the hardships the families face. Because of this, they are vulnerable to HRVs and abuse, which in turn results in yet another bout of suffering as they lose a family member and experience dysfunction in their biopsychosocial well-being. Their hardships do not stop with their loss, as their lives thereafter become uprooted due to several internal and external factors that make their coping and recovery process harder.

However, the fight against the bloody drug war does not stop. Some of the survivors of these HRVs, after having their whole lives uprooted and left in shambles, want justice for their loved ones. They want accountability, they want to push for the truth, in hopes that ultimately, no one else has to suffer like they did. Finally, rather than a country run rampant with fear and impunity, they want peace and the assurance that marginalization is abolished so all citizens can be treated like human beings worthy of justice, respect, and acknowledgement.

Through the Review of the Related Literature, several gaps were identified. Little literature exists to discuss the facilitating and hindering factors in the systems the families are part of that affect their grieving, coping, and recovery process. Furthermore, existing literature does not seem to differentiate the coping and recovery process the survivors undergo, thus failing to contextualize the experiences and situation of the survivors at different points in their lives. There is also little literature that showcases what factors in the families’ internal and external systems encourage them to seek accountability from the government. Moreover, there is little to no existing literature that explores the spiritual impact of WoD to the families, and the potential of EJK survivors to organize.

As such, this research aims to fully explore the hindering and facilitating factors present in the survivors’ micro, mezzo, and macro systems that affect their grieving, coping, and recovery, emphasize how the families feel about justice-claiming and the factors affecting their desire to seek accountability, and the survivors’ possible roles as human rights advocates.

Theoretical/Conceptual Framework

The theoretical framework of this study will be based on the Ecological and Social Systems Theories, Empowerment Theory, with Strengths-based, Gender-based, and Rights-based perspectives as approaches and lenses in analyzing the data gathered to answer the research objectives.

SOCIAL SYSTEMS & ECOLOGICAL SYSTEMS THEORY

The Social Systems Theory is based on the idea that individuals, groups, communities, and the greater society adapt to and are affected by the environment. It seeks to find the relationship between the individual and the larger systems, and their mutual influence on each other (Gibson, 2019). In an article by Dr. Mary Ellen Kondrat (2002) on re-visioning person-in-environment through a Critical Theory lens, she states that the person is in a social position, and that position is located in different placements along structures such as class, gender, status, cultural, or religious marginality in the larger systems they are in. This social position is subject to power and empowerment because of the systems influencing and affecting it.

Urie Bronfenbrenner’s Ecological Systems Theory, on the other hand, defines the environment as “layers” affecting an individual. These layers are the microsystems (the individual relationships and interactions of a person), mezzo/mesosystems (connection between the different microsystems), exosystems (larger social systems where a person does not directly function on), macrosystems (systems where cultural values, customs, laws and policies are in), and chronosystems (systems encompassing dimensions such as a parent’s death and changes happening when a person gets older), where future changes are most likely to occur because of the changing environment people are in as time passes by (Paquette & Ryan, 2001). Although this theory is based on a child’s development, its implications can be applied to the context of the surviving families. According to Bronfenbrenner, in lieu of these systems, primary relationships of a person should be made with people who can show and provide care that will last a lifetime because these relationships can immediately give support and assistance to the person.

These theories will help in identifying the different factors affecting how EJK surviving families deal with the aftermath of the HRV committed against them and in identifying the factors affecting their desire to seek accountability and engage in claim-making. By carefully examining the social interaction of the surviving families with the systems they are in, in the context of the WoD, holistic identification of the needs and impact on the families will be ensured since the biological, psychological, social, spiritual, and other environmental aspects will all be analyzed.

EMPOWERMENT THEORY

The Empowerment Theory is a theory directed towards the different systems an individual is in, with emphasis on the experienced powerlessness in relation to those systems. The environment plays a major role in this feeling of powerlessness as it is defined as:

...economic insecurity, absence of experience in the political arena, absence of access to information, lack of training in critical and abstract thought, physical and emotional stress, learned helplessness, and the aspects of a person’s emotional or intellectual makeup that prevent them from actualizing possibilities that do exist (Cox, 1989).

Society often blames the victims for the “lack of power” they experience, being oblivious of the power being withheld and abused by dominant and superior groups (Ryan, 1971). The theory focuses on stigmatized and marginalized groups with three central concepts, namely the development of a positive and full-of-potential sense of the self, construction of capacity and knowledge to read social and political realities of an individual’s environment, and cultivation of resources and competence to achieve individual and collective goals (Lee, 2001).

For this research, the Empowerment Theory will be one of its major guiding theories as it encompasses the goals of the research which is directed to retrieving and reclaiming what has been lost to the EJK surviving families and empowering them to become human rights advocates through the use of their resources, capabilities, and potentials.

STRENGTHS-BASED PERSPECTIVE

The Strengths-based Perspective is a perspective focused on the capacities, beliefs, skills, values, talents, possibilities, competencies, resources, and hopes that positively help an individual, family, community, and even a society, despite a difficult circumstance, trauma, and the like. It requires an accounting of what one knows and what one can do (Saleeby, 1996).

Using this perspective, the capacities, resources, beliefs, hopes, and values will be the focus in exploring how the EJK surviving families were able to deal and cope with the injustices that happened to them. Through this lens, the strengths of the families and the opportunities present around them will also be taken into consideration when discussing justice-claiming and their roles as human rights advocates.

RIGHTS-BASED PERSPECTIVE

The Human Rights-based Approach is defined as an approach that “focuses on those who are most marginalized, excluded or discriminated against” (United Nations Population Fund [UNFPA], 2014). This approach seeks to assess and analyze the basics of human rights, different forms of abuse, discrimination, and violence against the vulnerable and marginalized, while ensuring that there are certain interventions and mechanisms in place that seek to address this and promote and protect human rights. Using this approach as one of the bases of this study showcases multiple perspectives whereby it is not simply ensuring that the surviving families are informed and fully aware of their fundamental rights and how those rights have been violated, but by advocating for accountability from the State as the duty bearers. Consequently, having an understanding and acknowledgement of the basic human rights means that there is a conscious effort to ensure that those rights are upheld and protected.

Figure 1 Conceptual Framework

As seen in Figure 1, the theories and perspectives make up the whole framework of the study. The study will analyze the ecological (micro, mezzo, macro, and chrono), biopsychosocial and spiritual systems affecting the survivors.

Using the Social Systems Theory, the micro system, which comprises the individual and its various human relationships such as their familial relationships and friendships, will be examined through the personal experiences of the EJK surviving families left behind. They will also be specifically asked how they were able to deal, cope with, and recover from the violation.

For the mezzo system, the neighborhood, organizations, groups, and communities which the EJK surviving families belong to or have interacted with, will be examined. The focus will be on how their interactions with these systems affected them as individuals and families— may it be positively or negatively— and how the social dynamics and cohesion of these systems were also affected. Moreover, the partner organizations and other individuals and organizations deemed concerned about and helpful for the study, will be interviewed as well.

For the macro system, the government policies and laws concerning the human rights violation shall be examined and analyzed through desk research and interviews with national agencies such as the CHR. Additionally, how the local government and national government responded to the cases of the participants shall also be examined.

Lastly, the chrono system defined in the Ecological Systems Theory, will further explore the different changes and effects on the families during the different phases of their lives after the EJK incident, identifying the positive and negative impacts during the grieving, coping, and recovery stages, and even other factors that might have further affected the family after the death of the EJK victim. Additionally, since primary relationships of a person, according to Bronfenbrenner (2001), should be made with people who are capable of giving care, in the context of the WoD, immediate family members and communities should possess this quality in order to support the survivors. Moreover, the organizations and institutions concerned should also seek to provide holistic care to the families.

While looking through these systems, the biological, psychological, social, and spiritual systems inside the said systems will be investigated, examined, and analyzed.

Additionally, the lenses that will be applied and taken into careful consideration while examining these various systems are the Strengths-based Perspective and Rights-based Perspective. The Strengths-based Perspective will guide in identifying the useful and beneficial factors that helped the individuals and families to better

cope with the effects of the violation and helped them recover. It will also guide in the analysis of how the participants can use their strengths and opportunities around them in claiming justice from the violation. Lastly, the Rights-based Perspective will guide the researchers in analyzing the different kinds of human rights violations and discrimination experienced and recommend possible actions or steps to ensure that their rights are upheld and protected.

On the other hand, the Empowerment Theory could guide in creating possible practical interventions to help the surviving families grieve and cope in a healthy manner, and fully recover from the aftereffects of the EJK incident as it takes into account the internal strengths, capacities, and both internal and external resources of the individual. Moreover, it could also help in exploring and informing various ways on facilitating desire to seek government accountability and legal justice, how to combat stigma and discrimination experienced by the surviving families, organizing the survivors to becoming human rights advocates, and exploring possible assistance based on the needs of the families to help facilitate recovery. Looking into the capabilities, strengths, competencies, skills, and resources of the surviving families, this theory, as one of the main guiding theories, shall be used in examining all the components comprising the research.

Throughout the examination and analysis of the narratives, the facilitating factors that benefited the participants in the interaction between the different systems using the different lenses/perspectives will be the focus of the research. This is to inform the creation of referral pathways and draw out the possible roles the survivors may embody in advocating for human rights, including claim-making or demanding financial reparation from the State.

Chapter 3

methodology

research design: case studies

This research has employed a case study approach. The case study approach or design is a type of design that focuses on in-depth analysis of an event or phenomenon through in-depth interviews (Crowe, et al., 2011). It is a comprehensive, holistic, and detailed investigation of a real-life phenomenon (Harrison et al., 2017).

This research design helped in acquiring in-depth knowledge about the EJKs in the context of the WoD of the current administration through analysis of the exact narratives and exact descriptions of those who have experienced the phenomenon. Moreover, through the analysis, the researchers hoped to create different referral pathways to provide the various needs, including both legal and non-legal, of EJK surviving families to guide IDEALS and other concerned partner organizations.

profile of the participants

The target participants of the study were EJK survivors who graduated from the Program PAGHILOM and Project SOW by the time the research began and are at least 18 years of age. The participants should have identified or suspected their perpetrators as state actors or agents based on their narrative or what they have witnessed. Moreover, the participants should have been pre-identified by the partner NGO as on the road to recovery and out of the emotional and psychological crisis. Finally, the EJK incident should have happened at least two years ago.

EIGHTEEN YEARS OLD AND ABOVE

Target participants must be at least 18 years old to ensure that they are of legal age to participate and provide their consent in the conduct of the research. Due to the nature of the topic of the research, having participants who are minors or below the age of consent entails additional resources, interviews, and agreement from their parents or guardians.

The target participants must also be psychologically stable and with no mental disorder so that the information gathered from them would be consistent, accurate, and true to reality.

GRADUATED FROM THEIR RESPECTIVE PROGRAMS

Participants from PAGHILOM and SOW have undergone different activities and sessions that aim to help them cope with the HRV committed against them through psycho-spiritual counselling and assistance in addressing their other biopsychosocial needs such as financial, educational, and emotional concerns. Having graduated from the said programs signifies that they have accomplished the goals set by the program and have met the required standards for completion, thus are capable of sharing their stories and set on moving forward.

IDENTIFIED/ SUSPECTED THEIR PERPETRATORS AS STATE ACTORS/AGENTS

The participants should have identified/ suspected those who committed the extrajudicial killing as an actor or agent representing or acting on behalf of the government. The suspicion or identification of the State agents should come from their narratives and the justification on why they think so should be clear.

PRE-IDENTIFIED BY THE PARTNER NGO AS ON THE ROAD TO RECOVERY

Given that the participants are graduates of the PAGHILOM and SOW, the researchers believe that the implementers of the said programs are the most suitable entity who could vouch for the quality and background of the participants. Since they have been with the participants in their journey, they can properly assess if the participants are ready to talk about their situation and are seeking ways to find justice and move forward.

FUNNEL APPROACH

The researchers conducted a preliminary selection of the target participants through the help of PAGHILOM and SOW. A checklist for the selection was provided by the researchers to the said programs for the endorsement of possible research participants who can participate in the data gathering of the study. The researchers thereafter conducted a validation or pilot test of the data gathering tools to one participant and one program staff to test and gain initial insights on the process. Once data gathering tools were approved, the researchers proceeded to the data collection.

BRACKETING

Bracketing was done to mitigate the preconceptions, preconceived notions, beliefs, and biases of the researchers on the topic of the research. The researchers had mental preparedness and awareness about their biases so as not to influence the research process.

The researchers have been as objective as possible throughout the research process to ensure that no distortion and filtering of information gathered will take place. This helped guarantee that the collected data, analysis, and the overall study will be valid.

research Method AND Data Gathering Procedure

The study is mainly qualitative in nature. The researchers used primary data collecting methods through:

CASE STUDIES

The researchers conducted 10 individual case studies on participants to acquire in-depth knowledge of the phenomenon from their firsthand experiences. Validation of whether the participants passed the criteria for the study were duly applied with the implementers of the programs they belong to.

STRUCTURED WRITTEN INTERVIEWS

The researchers conducted structured written interviews whereby the implementers of the Program PAGHILOM, Project SOW, and CHR IV-A were asked to answer interview questions about their respective programs that particularly help EJK surviving families. Due to the mobility restrictions brought by the COVID-19 pandemic, the researchers sent the interview tool (see Annex 2) through email with end-to-end encryption for safety purposes. Two staff from each of the three organizations aforementioned answered the interview questions and emailed them back to the researchers.

ETHICAL CONSIDERATIONS

Due to the in-depth nature of the study and the involvement of a vulnerable group, the researchers firmly implemented appropriate measures adhering to ethical standards and principles. The considerations and guidelines on how to conduct the study were as follows:

Informed Consent and Voluntary Participation

The researchers ensured that all the target participants were adequately

informed about the purpose of the study and the process of data collection they will undertake together with the researchers. Aside from this, the participants were also given a consent form (see Annex 3) where the purpose of the study and the process of data collection were adequately explained.

The researchers explained and discussed with the target participants the objectives of the study to ensure comprehension of the information. They were also given the time to ask and raise questions and concerns. The participants had the right to refuse to participate in the study. Moreover, the participants who agreed to participate were allowed to withdraw their participation, for whatever reason, any time during the implementation of the research. Moreover, the researchers signed the same consent form as a non-disclosure agreement to protect the identities of the participants and prevent the sharing of the sensitive information gathered to other people.

Due to the limitation of movement because of the COVID-19 pandemic, the participants were approached either through virtual platforms, phone calls, or limited physical interactions, depending on the circumstance. During face-toface sessions, the researchers ensured that minimum public health standards were strictly observed.

Consent to record the interviews was also asked from the participants. All the consent forms were written in Filipino for easier understanding and comprehension. The consent forms served as an agreement of trust between the participants and researchers.

Anonymity and Confidentiality

The names and identities of the participants were kept private by not revealing their true names all throughout the data collection, data analysis, and presentation of the findings. The researchers also ensured that in every interview conducted, the mode of communication was private and secure. The information gathered from the participants were only used by the researchers for the study. The researchers were aware of sanctions and consequences that could be imposed upon them if they breach or fail to uphold the confidentiality clause of the agreement between the two parties. Should the need for other usage of the information arise in the organization, the researchers will have to explicitly ask for the participants’ informed consent about the said need.

Interview Sessions & Data Protection

In the case of face-to-face interviews, the interview sessions were held in quiet, secure, and private places. The researchers coordinated with the trusted partner organizations (PAGHILOM, SOW, etc.) on where to safely conduct the sessions.

The interviews of the EJK surviving families were a series of interview sessions for the case studies, while the surveys were sent via email to the partner organizations. For virtual and phone call interviews, the research team ensured that the platforms used have end-to-end encryption (e.g., Jitsi, personal mobile phone calls) and were password-protected for secure communication. Again, recording of these interview sessions had to be consented by the participants through verbal and non-verbal modes. The researchers also ensured that when the interviews were conducted virtually, there was a trusted person near the participants to assist them technically and emotionally, should the need arise.

Handling and Managing Distress During Interview

Due to the sensitive nature of the cases and the vulnerability of the group, the researchers ensured that they conducted all activities with utmost caution and regard to the participants’ emotional well-being at all times so as not to reopen the psychological and emotional wounds brought by the violation.

In adherence to proper ethics, the social workers in the research team were responsible for conducting processing sessions after every interview and have likewise provided Psychological First Aid (PFA) when the participants felt sudden overwhelming emotions and thoughts brought by their narration of their experiences. Moreover, when the participants felt distressed, the researchers made sure to stop the data collection and give the participants a moment to let their emotions out and duly assess if they are ready to continue with the process.

Data Collection, Analysis, and Dissemination of the Findings

Before the data collection started, the researchers crafted the interview tools and consent forms both for the participants and key informants of the partner organizations for the structured written interviews. A tool validation of the former was then conducted to test and assess whether the instrument is appropriate and enough to use or needs revising. After the tool validation, revisions were made to ensure that all research questions were covered and no insensitive inquiry or phrases were written in the instrument.

The last part of the interview tool included an artwork-making where all the participants created a symbolism of their journey towards healing and recovery. This was done in order to end the interview on a positive note, know the perceptions of the participants, and how they make sense of the EJK incident to their lives.

The data collection, data analysis, findings, presentation, and dissemination of the findings were done by the research team with the supervision of a consultant

to further ensure that the research is on track with the research objectives and ethical principles were followed throughout the whole research process. The interviews to the 10 participants were mostly done through face-to-face interviews except for one participant. The data collected from the case studies were transcribed by the research team. The transcripts were written offline by the researchers using earphones in their own devices for security purposes. After the interviews were conducted with the participants, the researchers produced transcripts of the 10 interviews. Then, a data auditing whereby the word for word responses of the participants to each of the questions in the tool were clustered in an excel file, which were further organized into the different objectives of the study. From there, the researchers did a coding of the transcriptions in order to identify the same and related ideas and concepts that emerged. From the codes identified, the themes or major categories were drawn according to the objectives.

After the identification of major themes and subordinate themes, the data analysis was done through comparing and contrasting them to the related literature of the study. Similarities, gaps, and new knowledge were observed during the analysis. The discussion of the results were based on the themes that emerged. Afterwards, implications and recommendations were written for further research in theory and practice.

Additionally, the responses to the structured written interview conducted to PAGHILOM, SOW, and CHR IV-A were written as profiles of the organizations, highlighting their best practices in implementing their programs and projects to the surviving families, and their perceived gaps and challenges that need to be addressed, including the challenges experienced in the midst of the COVID-19 pandemic. Moreover, since the responses were written and no actual conversations were done, the researchers had to make phone calls and messages to the key informants to validate the answers. The responses also confirmed the assistance made available to the 10 interviewed participants during their whole recovery process.

For the dissemination of the research findings, an online presentation of the results and recommendations was done with concerned partner organizations of IDEALS and the participants themselves. This was included in the consent forms that all participants were asked to sign knowing that their anonymity and confidentiality of their true identities are upheld.

The researchers have ensured that the information gathered, handled, processed, kept, and protected, were all in compliance with the Data Privacy Act of 2012.

Storage of Data

The data gathered were stored in the research team’s recorder and cellphones. The researchers saved them in their personal laptops for transcription purposes only. Afterwards, each researcher deleted the record file in the said devices.

All the recordings and processed data (e.g. transcripts, coding and data auditing sheets) were saved in the team’s flash drive or hard disk by the focal person and stored in a secured locker in IDEALS’ office with proper labels, protecting the true identity of each of the participants. All the recordings must be deleted after five years based on the standard operating procedure of research ethics. The recordings and all processed data conducted for the data analysis would only be accessed within that span when inquiries regarding the study require the revisitation of these data to be satisfied.

BENEFITS OF THE RESEARCH

The research will benefit the organizations who are eager to create a more holistic approach in helping EJK surviving families, as well as human rights groups who wish to capacitate potential HR survivor advocates. It will also benefit organizations who plan to lobby for policies in light of the HRVs.

This section presents the findings of the 10 interviews conducted for the data collection of this study. All the 10 respondents are beneficiaries of Project SOW and PAGHILOM. Nine of the interviews were done in-person or face-to-face with the researchers, while one interview was conducted online due to unforeseen circumstances. All the said interviews were done privately and in closed rooms where only the respondent and researchers were present. All the names, dates, and places mentioned in the narratives are changed to uphold confidentiality and anonymity of the participants’ identities and privacy.

Pag-Imbulog Tungo Sa Paghilom (Soar Towards Healing)

The Story of the Pajaro Family

Adarna reminisces the life of her eldest brother Vince with fondness. He was 40 years old and worked as a dispatcher in an organization before he was shot to death. He lived with his parents, five siblings, and his siblings’ families in a three-storey house in Navotas City. Vince had a partner and they were blessed with a daughter and a son. Adarna shared that Vince was a loving and hard-working partner and a father. He made sure to tend to the needs of his family. However, after almost six years of being together, Vince and his partner decided to separate as the parents-in-law of Vince did not approve of their relationship. Vince’s partner got custody of their children and now works abroad. His in-laws did not allow him to see his children. Despite that, he continuously supported his children’s financial needs. As the eldest in the family with a good wage income, he took on the responsibility of paying for the medicine of his parents, the utility bills in the house, and other emergency needs of their family. He took care of his nieces and nephews, constantly checked on his siblings and parents, and offered his services for free in their community whenever he could.

Circumstances of Death

It was June 6, 2017, at 11:00 in the evening, when Adarna asked Vince to tend their computer shop and close it after their remaining two customers finished their rented time. Not long after Adarna fell asleep, the customers came knocking at her room. They informed Adarna and her family that Vince was shot. They went down hurriedly to check up on Vince, but he was instantaneously killed after receiving three gunshots to his belly, cheek, and temple.

According to the two customers, they heard that someone had thrown what appeared like glass at the gate of the computer shop, which is also the house of Vince and his family. They informed Vince about this, thinking that someone might be pulling a prank on him. Vince went to the front of their gate to check the commotion, and based on the witnesses, they heard them ask someone, “Ano Sir, may problema po ba?” (Why Sir, is there any problem?). They then said a gun was inserted between the grills of the gate and Vince was shot three times. He fell in front of their gate and once the two witnesses heard the gunshots, they closed the other door and went hurriedly to the second floor of the house to inform Vince’s family.

Not more than an hour later, the police, Scene of the Crime Operatives (SOCO), and the media arrived at the crime scene. The family refused to be involved with the SOCO and insisted that their relative working in a funeral home be the one to take care of Vince’s body.

Death Notification

The incident reached the media and members of the press immediately arrived at the scene and interviewed the sister of Adarna, who was vocal in saying that every time casualties happened during police operations or someone was killed by vigilantes in their area, the press are immediately visible in the area, arriving either earlier than the SOCO team or right after. The interview with Adarna’s sister was broadcasted on national television in all channels nationwide. Adarna’s sister was very emotional and expressed her anger towards the police for the killing of their brother. But it was only after the news was aired that the family suddenly realized the potential danger it may have posed on their safety for being vocal about the incident.

Impact of EJK and Legal Justice

It was during this time that Adarna initiated a family meeting and discussed the possibility of pursuing legal action. Their relatives volunteered in the process and tried seeking information to help identify the suspects by networking with their friends who were working within the police force. Their action was initially futile as they failed to gather any substantial information. They were only able to confirm the presence of the police during the incident through their neighbors who attested that they saw them. As for the legal action, it was near impossible to file a legal case since the two potential witnesses refused to cooperate in fear of their own safety and no evidence was found in the crime scene. Adarna said, “Dumating kami sa point na gusto naming ilaban, gusto naming magdemanda. Ang problema talaga ay sino ang ide-demanda namin, sino ba ‘yung tao na ‘yun.” (We reached the point where we really wanted to fight; we

wanted to file a legal case. The problem really is, who are we going to file against, who are those people?)

Time passed before a CSO reached out to their family. She agreed to coordinate with them and became an active participant in the organization. Through the course of her participation, she was able to learn more about the concept of justice, and her perspective on human rights widened. Adarna said,

“Pinaliwanag naman nila sa amin [ang human rights], tapos sabi ko, “Matutulungan niyo ba ako kung gustong-gusto kong makakuha ng hustisya?”

Ang sabi nila, “Kaya naman nating kumuha ng hustisya although, kahit wala tayong ma-pinpoint na ide-demanda natin pero bilang isang grupo, isang nagkakaisang mamamayan, makakaya natin.” Kaya ayun, pinanghawakan ko ‘yun. Sabi ko, “At least kahit sa pangkalahatan na ‘to magkaroon man lang ng kahit kaunting hustisya, di po ba?” Kaya nung pinasok po ako rito sa PAGHILOM, sabi ko, “sige, kasi gusto ko nga ‘yung hustisya eh, kung dito ko makukuha, walang problema sa akin.” (They explained [human rights] to me, and I said, “Will you be able to help me? Because I badly want to get justice.” They answered, “We can get justice even though we are not able to identify the suspects— as a group and as united citizens, we will be able to do it.” That’s it, I am holding on to that. I said, “At least, in a general sense, there will be justice even though it’s little, right?” When I participated in PAGHILOM, I said “I want justice. If this is where I will get it, then I have no problem with that.”)

Community Response

Before the incident, the community already feared the presence of police authorities in their area. According to Adarna, it was observed that there have been several police operations in their area wherein legal processes were not observed. The community experienced brute force and intimidation from these entities. When the incident happened, terror intensified, but their community stuck together to protect each other. They have assisted and supported Adarna’s family during the funeral wake even after the burial. The community took a lead role in managing security concerns in their neighborhood by taking preventive precautions. Their efforts focused on alarming the neighborhood about the new faces in their area, constantly reminding one another not to trust strangers who try to speak with them, and watching over each other’s family members, especially the children, who are staying outside of their house.

Perception of Legal Justice

Due to the circumstances of the case, filing a legal case was not pursued, but the incident was documented by the CHR and other CSOs. The CHR conducted a counterintelligence

investigation (CI) to search for facts and develop evidence that will be helpful to the case. They interviewed family members and neighbors and inspected the crime scene. Presently, the family is waiting for an update from the CHR as there has been a delay in the processing of their documents due to various reasons.

External Resources

The primary concern of the family after the incident was the cost of the funeral and burial service. The family sought help from their trusted relatives and friends. One of their neighbors encouraged her to seek assistance from the National Shrine of Our Mother of Perpetual Help, also known as Baclaran Church, since they provide burial assistance to affected families of EJK. They also tried to seek assistance from their Local Government Unit (LGU), however, they were not granted aid since it was an EJK case.

External Support

Apart from their local church who reached out to them and gave financial assistance, various NGOs also extended support to Adarna’s family after the incident. Adarna became an active member in one of them, namely PhilRights. The organization also documented the case and provided various training sessions and seminars that tackled human rights issues. After that, PhilRights was able to tap other networks who further helped Adarna and their family, namely PAGHILOM, De La Salle University (DLSU), Ateneo De Manila University (ADMU), Amnesty International, IDEALS, Inc., Medical Action Group (MAG), and others.

Biopsychosocial-spiritual Impact on the Surviving Families

The loss of Vince’s life affected the routine of their family. His parents, primarily his mother, lost their appetite. Their physical health also declined and Adarna experienced fatigue and stress while managing the burial service of her brother.

After the incident, Adarna also became responsible for managing the household, budgeting their expenses, and ensuring the safety of the children in the family. As she stepped up to fill the place left by her brother, she became more understanding and patient. She also learned to communicate better with her family. As the family grieves, they would talk and reminisce about the memories they had with Vince. Whenever they miss him, they would also visit him at the cemetery. Her mother would often cry and listen to Vince’s favorite songs. Aside from yearning for the presence of Vince, the family also experienced fear and trauma; some of them became paranoid. They began to associate the noise from their community to police operations and get scared easily. They always remember the death of Vince.

The family also became alert and cautious. After the incident, whenever the children

would see police officers, they would feel fear and run back to their home. They no longer feel safe with them and associate their presence with violence and killing. Their neighbors also feel that way and would talk about them. The family lost their trust with the government’s intention and started to look after themselves. At one point, their mother thought of transferring to a different place to keep their family safe.

Since Vince was the primary provider of their whole family, their financial status greatly impacted their lifestyle when he was killed. Moving forward, the family discussed that the five siblings will have to chip in to pay for the household expenses and the medical needs of their parents. The family had to pawn the ATM card of their father and mortgage their house to pay for the burial expenses. Unfortunately, the medical needs of their parents are at times compromised as they struggle to sustain their everyday necessities.

The family leaned on their faith to get through their traumatic experience. The family continuously prays to seek guidance and peace of mind. Adarna also shared that their experience has further strengthened her faith and she feels hopeful that she will get through this challenging time.

Coping as a Means of Survival

Adarna now has a bigger responsibility in their family after the incident. She is determined to help her family, from whom she gets her motivation and will, by focusing her energy on working. The family has supported one another in the processing of their thoughts and emotions and would take turns in taking care of Adarna’s parents. The children in the family would entertain them by watching movies and by playing with them. The children also cope by playing mobile games, using social media applications, and sharing their experiences with their friends. The siblings of Vince, on the other hand, focused on working. Talking about Vince whenever they miss them also helps them cope as a family. They have a close bond and an open communication which helped them recover from the event. They supported and encouraged one another to remain strong.

Biopsychosocial-spiritual Needs

The biggest concern of Adarna when reality sunk in was her resiliency. During that time, she understood her responsibilities, but she did not know how to get going with all the distress she was experiencing. She felt the need to be strong immediately so that her family could have someone to lean on. Aside from this, the family struggled financially. Most of the family members took two to three weeks off from their work to grieve and arrange the funeral service, which further made a dent on their finances. They sought for additional sources of financial support during that time.

Aspirations to Address EJK

It is clear to Adarna that she wanted justice. She admitted that she initially lost hope since there is no evidence that could link the crime to any suspect. However, being part of an organization that explains human rights and legal processes helped her realize that they can still seek accountability and justice. She said,

Pwede pala kaming lumaban kahit hindi namin kilala kung sino ang dapat naming akusahan. Basta sabi ko nga, itutuloy ko ‘to. Kaya ‘yung iba ngang mga families kapag nalalaman nila ‘to, na pwede pala, lumalakas din ang loob nila. ‘Yun na rin ang pinanghahawakan namin na, pwede kaming manalo, mayroon kaming makikita. Kasi hindi naman basta-basta na pwedeng itapon na lang namin ‘yung mahal namin sa buhay nang ganoon na lang. Talagang ang gusto namin ay hustisya, ‘yun ang salita namin, ‘yun ang iisang sagot namin kapag tinatanong: hustisya. (I have learned that it is possible to fight even though we do not know who to accuse. So, I will continue this. When other families learn about this possibility, they also gain courage. We are holding on to that, that we can win, we can see [hope]. Because we cannot simply forget about our loved ones. What we really want is justice, that’s our only answer when asked: justice.)

Hindrances in Attaining Resolutions

The family had a hard time accepting the death of Vince as it brought immense stress and trauma to their family. Their home constantly reminding them of the gruesome incident, the police frequently visiting their area triggers their trauma, and the loss of their primary provider that affected their family dynamics, were the challenges that hindered the family from recovering and healing.

Social Services Accessibility during Pandemic

To say that Adarna’s family experienced stress and inconvenience during the pandemic is an understatement. The children were having a hard time adjusting to their studies and shared that online classes were not conducive for learning. Adarna has since stopped working because their company shut down, while other family members have experienced working for only one to two weeks a month. They also began struggling to maintain the medical needs of their parents as the health center in their area closed. The limited mobility caused by the lockdown also impacted their everyday lives; only two members from the five families were granted quarantine passes. During the heightened implementation of lockdown protocols, Adarna’s sister and sister-in-law died. Her sister had an epileptic seizure; they discovered after several days that she had

hit her head. She could no longer speak and remember them. They tried to bring her to the hospital, but since hospitals could no longer accommodate her, she died. To make matters worse, her sister-in-law had breast cancer. During those times, they were not able to attend check-ups and give her medicine. Her situation worsened until she died of complications.

Journey Towards Recovery

Adarna cannot help but blame herself for what happened to Vince. It made it harder for her to recover and heal, but she knows that she has to remain strong for her family. She focused on working and providing for their needs to avoid thinking too much. But what really helped her was being part of the PAGHILOM program of their local parish, which she felt genuinely helped her process and stabilized her thoughts and emotions. She was able to accept that what happened was not her fault. She also felt that the love and support from PAGHILOM, friends, and family facilitated her healing. They supported her all throughout and made her feel it is alright to reach out for help and lean on each other.

Catalyst for Change

Presently, Adarna is an active member of their organization and shared how much she loves what she is doing. While in the process of healing, she feels that she was able to extend support to other people who had a similar experience with them. It became her goal to help other people by reaching out to families affected by EJK. She assists and connects the families to PAGHILOM as she knows the program can also help them heal and recover. She also takes every activity as a learning opportunity which she shares in their community. She spreads awareness and ensures that she is always there to support them whenever they would have concerns with regards to human rights.

Significance of Healing and Recovery

Adarna is eternally grateful to the individuals and institutions who have supported and helped their family in their journey towards healing and recovery. The healing process was significant for Adarna as it gave her the strength, love, and conviction to continue with life. She said,

Sa pinagdaanan namin sa paghilom, siguro masasabi ko na pwede kong ituloy ang buhay, may agam-agam man, pero hindi ganoon kalaki. May sakit man, pero hindi na buo. Pwede kong ituloy ang buhay ko, at hindi lang ako, pati ang pamilya ko. Na hindi namin dapat akapin nang husto ang lungkot, kailangan din naming ipakita ang tibay ng loob namin dito sa kinakaharap na problema. Tuluy-tuloy lang. (With our journey towards healing, I can now say that I can continue to live; though there may be uncertainties, they’re no longer

as overwhelming. There is still pain but it lessened. I can continue with my life; not only me, but also my family. We know now that we do not have to just embrace the sadness fully; we also need to show our strength in this problem we are facing. We will continue [to move forward].)

Hopes and Aspirations

One of Adarna’s personal dreams is to have a house where she and her children can live. She also dreams of having a stable source of income that could sustain the needs of her family, especially since she wants to take care of her parents and have her children finish their studies. In addition, she commits that she will be an advocate in their community and share her knowledge and experiences with regards to human rights. She also hopes that their local government unit will proactively respond and implement services that will contribute to the betterment of the community. She wanted the duty bearers to realize their responsibility and do their jobs. Adarna also recognizes that these killings exist because the stakeholders enable the culture of impunity. With the current state of the country, she hopes that we will be able to rise above these challenges, especially with the debts that the government has acquired. Finally, Adarna hopes for a peaceful world.

Symbol of Strength

Adarna drew stick figures of humans and a big heart next to it. The stick figures represent the affected people of EJK who have joined together. The drawing means that their love for one another will grow bigger and that the peace within their hearts will strengthen further.

Tanglaw Na Hindi Mapapawi (THe light that never goes out)

The Story of the Acierto Family

Veronica adored every memory she has spent with Jude, her common-law spouse, before his untimely death. Jude was only 29 years old and worked as a garbage collector before he was shot to death by unknown perpetrators near their house in Brgy. Payatas, Quezon City. He was a loving father and a respectful partner. He supported his family and they had a very close relationship. He made sure to provide for the needs of his family and did his best to be a good father to their daughter. He also loved to joke with his friends and had no enemy in their neighborhood.

Circumstances of Death

It was the 15th of February 2017 at around 02:00 in the morning when the incident happened. Veronica, Jude, and their daughter were already sleeping. She was awakened when Jude got up to go outside and buy a coffee since their work starts early. After a few minutes, the neighborhood heard several gunshots and Veronica heard someone crying in pain. The gunshots continued and her daughter awakened. Veronica peeked at their door and saw a vehicle in front of their alley. She then saw her daughter trying to open the window, so she immediately pulled her down. They hid under the bed and waited for the situation to calm down. She immediately went outside after the firing seemingly stopped; unknown to her, there was still shooting happening five blocks from them. She recalls not hearing any of those when she saw Jude lying on the ground. She tried to wake him up and their eyes met. She remembered her daughter, so she went back inside their house to protect her. After some time, people started coming out of their houses and they learned that two were killed that night: Jude and someone in their neighborhood known as “Kutsara.”

Death Notification

After the incident, the family called some barangay officials to respond to the situation. Police authorities, SOCO, and the media then arrived at the crime scene. Veronica does not remember all the details, but the interview was uploaded on YouTube. She no longer checked it, but she said the media asked her if Jude was using illegal drugs and if there was someone who had a motive to kill him. During the interview, Veronica felt immense fear for the safety of her daughter.

Impact of EJK and Legal Justice

Veronica shared that right after the killing of her partner, seeking justice never crossed her mind. She was overwhelmed with fear and chose to remain silent. She said,

“Wala po talaga akong ginawa. Wala po akong ginawa, kahit po police report walang nagbigay sa akin. Hindi ko rin alam paano kumuha... Gusto ko po sana kaso hindi ko po alam saan ako kukuha.” (I really did nothing. I did nothing, I didn’t even receive a police report. I also didn’t know where to get it. I wanted to but I didn’t know where to get it.)

Community Response

A lot of people in their community were afraid to attend the wake of Jude. They were scared that the perpetrators would go back in their area and it made them wary of their surroundings. Veronica added,

Nangibabaw po sa ‘kin takot eh. Kasi habang nakaburol po yung asawa ko wala pong nakikiramay sa ‘min. Kasi takot din sila na baka bumalik, mabaril na naman. Tapos isang beses may dumaan na parang ganun din na sasakyan, tumakbo silang lahat sa loob… konti na nga lang nakikiramay takbuhan pa sa loob. Takot na po talaga yung nangibabaw sa ‘kin. Parang mas gusto ko na lang manahimik para sa ‘min ng anak ko. Kaya po doon sa punerarya nilagay ko talaga doon na hindi ako magrereklamo kasi hindi ko po alam sino ang ire-reklamo ko. (I was dominated with fear. During the wake of my partner, there was no one sympathizing with us. Because they were scared that the perpetrators would go back and shoot someone again. Then one time, a similar vehicle passed, all of them ran inside our alley... The few people that attended the wake also ran. I was really dominated with fear. I prefer to stay silent for me and my daughter. That’s why I indicated at the funeral home that I will not file a complaint because I don’t even know who to accuse.)

Perception of Legal Justice

Veronica expressed her desire to seek legal action. She was afraid but she also wanted to file a case. However, she was not familiar with the legal process, and did not know whom to reach out to during that time. She was not able to get a police report or other supporting documents because she was not aware of the legal process. She was also discouraged to pursue it as she has to take care of her family and has little time for the legal process.

External Resources

The primary concern of the family after the incident was the cost of the funeral and burial service. They were able to solicit additional financial support from the community since Jude was well loved in their area. They also went to the Social Services Development Department (SSDD) of the Quezon City government and were given financial assistance, while some local politicians have shouldered the transportation of those who attended the burial at the cemetery.

External Support

The local church in their area reached out to them and gave additional financial support for the burial expenses of Jude. Aside from them, some of her neighbors and friends also provided support to their family. Veronica felt grateful to the people who helped them, especially since affected families of EJK usually experience discrimination in their area.

Biopsychosocial-spiritual Impact on the Surviving Families

The loss of Jude’s life caused Veronica to lose weight and neglect herself. She began smoking cigarettes and drinking alcohol to cope. She also tried to be active with the dancing group in their barangay. Veronica and the rest of her family also temporarily stayed with her parents for their safety. Meanwhile, her daughter stopped going to school for that academic year since she did not want to leave her room or their house. She also refused to talk for five days. She had been crying and did not want to hear any stories or any information about her father.

As the family was grieving, Veronica was not able to take care of herself or her daughter. She said she started scolding and spanking her daughter which she has not done before. She shared that her daughter has also lost her interest in studying which was often the subject of their fights.

Yung anak ko po, napapabayaan ko. Parang naiisip ko sa sarili ko, kailangan kong makalimutan. Hindi ko pa po [naiisip] sa utak ko ‘yung anak ko kailangan niya rin. Lagi ko pong napapagalitan ‘yung anak ko, nasisigawan. Ngayon ko lang naisip na baka post partum ‘yun kasi nakaranas ako. Pero ‘nung mga panahon na ‘yun, wala po akong ibang isip kundi malibang kasi hindi po ako nakakatulog. Tuwing gabi, kahit may mga katabi ako sa higaan, umiiyak lang po talaga ako. (I was neglecting my child. I was thinking to myself that I need to forget. It did not cross my mind that my daughter has needs too. I was often scolding my daughter; shouting at her. I just realized now that it could be a postpartum reaction because I experienced that [the EJK-related incident]. But during that time, I did not think of anything except to be entertained because I could not sleep. Every night, even if someone is sleeping beside me, I couldn’t help but cry.)

Veronica’s daughter was extremely affected by the death of her father. She stopped going to school or even going outside of their house to play with her friends. She experienced judgment and discrimination from some of their neighbors after the death of her father, which made her cautious when interacting with them. She no longer shares stories with them and only trusts her family and friends.

Veronica has also stopped working for a year. During this time, her parents and the Project SOW helped sustain their needs. She said,

Ngayon po, kung sa pagkain namin ng anak ko ‘nung mga panahong yun, sinagot po lahat yun ng magulang ko. Sila po talaga yung nagprovide sakin. Tapos bukod doon, yung SOW po may rice subsidy sila monthly. Binibigyan po nila ako. ‘Yun po yung naia-ambag ko sa mga magulang ko habang wala po akong trabaho. Sa mga ibang gastos naman po, hindi naman po ako palabili, yung bata lang po siguro kasi bata nga po. Yun po. ‘Yung naiwan po ng asawa ko, sa bisyo ko napunta. Sa alak at sigarilyo. Tapos po yung iba doon, yung mga gusto ng anak ko binibili ko naman po. Ayun po, after naman po ng isang taon halos, nagtrabaho naman na po ako. (Regarding our food during that time, my parents supported all of that. They were the ones who provided for everything. Aside from that, we received monthly rice subsidies from SOW. That was my share to my parents while I was not working. For the other expenses, I do not spend that much; only my kid, because she is still young. That’s it. The money that my husband left me, went to my vices. On alcohol and cigarettes. And the others went to the wants of my child. After almost a year, I started working again.)

Veronica also experienced questioning her faith during this time. She was filled with anger and questions related to the death of Jude. She could not fathom why it had to happen to their family.

Coping as a Means of Survival

Veronica initially got through the experience by smoking cigarettes and drinking alcohol. After going through that phase, she entertained herself through Zumba dancing, which was offered in their community. She started working again and focused on tending to her daughter. The Project SOW greatly contributed to help the family process their experience. Her daughter, through participating in SOW, has regained her liveliness. Veronica was also determined to be strong and motivated despite what happened, since she knows that her daughter relies on her and so she has to continue living her life. In addition, their relatives made sure to support them and help ensure their safety. She recalled that it helped them approach the situation better.

Biopsychosocial-spiritual Needs

After the family’s loss, Veronica identified their prevailing need as the happiness that comes with having a complete family. She saw how her daughter was immensely affected by the incident and it also made her feel lost. In addition, she had to take care of the burial expenses. Finally, part of her immediate concerns at that time was the education of her daughter since she did not want to go outside their home.

Aspirations to Address the EJKs

Veronica wants to seek justice and file a legal case against the people responsible for the death of Jude.

Hindrances in Attaining Resolutions

In addition to the financial struggles that the family experienced when Jude was killed, their family was discriminated against by some staff from their local government. Moreover, there were rumors spread in their neighborhood and her daughter got teased by her playmates. These circumstances have further hindered the family’s path to healing and recovery.

Social Services Accessibility during COVID-19 Pandemic

Ever since the lockdown started in March of last year, the family received food rations thrice and financial assistance twice. Given the duration of the lockdown in their community, the support was helpful but not enough to sustain the needs of their family.

Catalyst for Change

Veronica now supports other families who have gone through similar experiences by sharing her story and journey towards healing and recovery. She empathizes and listens to their story and makes sure that they feel comfortable, heard, and understood.

Significance of Healing and Recovery

Veronica recognizes that the recovery process cannot be forced to happen immediately. She shared that one of the first things she had to do was to accept reality. This was where she started to see the bigger picture. The process was not easy but as she was able to process her thoughts and emotions, Veronica understood that these are completely normal. Even though she has already accepted their situation, there is nothing wrong with still feeling pain.

Hopes and Aspirations

Presently, Veronica focuses on being there for her family and supporting their needs. She dreams of having a stable source of income to secure the needs of her daughter. She wants to provide a comfortable life for her family without the need to worry about food and their everyday expenses. In their community, she also hopes that suppliers and dealers of illegal drugs will stop and be apprehended because she said it ruins

families. She appeals for the government to stop unlawful killings. She wants the responsible agencies to focus on apprehending the source of illegal drug trading, as she believes that small-time drug dealers or users not only depend on the substance as a vice but were actually merely pushed to their situation due to poverty and the need to support their family. She further hopes that there would be job opportunities for people who were not able to finish their education. In addition, Veronica dreams that the pandemic will be over soon and everyone will be vaccinated. Finally, she hopes for world peace where there are no more killings. She wants everyone to follow legal due process because as humans, they have inherent rights that need to be respected.

A year from now, she is determined to start achieving these dreams. She understands that though her plans may be difficult to realize immediately, she will try and find ways to get closer there.

Symbol of Strength

Veronica drew a landscape where she is beside her daughter. They were in a dark place, but she was pointing at a bright light. She shared that she has seen a painting before where everything was dark but there is a light in the middle of it. She was inspired when she saw it, as it reminded her that no matter how dark the place they are in, there will always be light and hope. She believes that she will be able to reach that light together with her daughter.

para sa mga nabuhay (for the living)

The Story of Lou and the Children

Lou recalls her favorite memory of Robert: a day at the park with their three children, Mercury, Venus, and Earth, now ages 12, 10, 7 respectively, holding hands and with arms around each other, not knowing it will be the last. She describes Robert as a loving partner and a responsible father. She further proudly shares that Robert was a supportive sibling, so much so that he took on loans to support his sister’s college education. Before his cruel death, Robert took charge of the family finances as a tile setter earning around Php 15,000 (USD 301) per month. Now, Lou barely makes ends meet as an online seller and sari-sari store owner together with her new partner, Araw. She is now raising four young children with a Php 4,000 to Php 5,000 (USD 80 to 100) monthly budget.

Circumstances of Death

The police shot Robert in broad daylight. On the day of the incident, over 15 police officers swarmed their community in Tondo. They ordered people, including those eating at the carinderia, to go inside, and entered homes even without a warrant. Lou said she felt a little relief because Robert had just left for work a few minutes before the police arrived. However, Robert returned home with the officers a few moments later and from outside, the police requested Lou to give them Robert’s ID. Lou quickly searched and gave Robert’s DSWD ID from the window. Sensing an imminent threat, she thought it might help if the police saw that he was a DSWD scholar and even cautioned that there is CCTV in the area. Robert was apparently part of the drug watchlist.

Upon surrendering his ID, the police yelled “Positive! Positive!” and shot Robert in the foot. A child was reportedly also gunned down in the area. The police then pointed the gun at Lou, “Umuusok pa nga” (Still smoking from the gunshot), she recounted. In fear, Lou immediately hid back inside and called Robert’s aunt to report what was happening. She said the aunt even heard the next gunshot. When the shooting stopped, it took time before she went out of the house as she insisted on waiting for her cousin who eventually came to her rescue. She said she could no longer think straight that she jumped out of their window without a bra. The body was no longer there, and the scene of the crime was already clean. There were no signs of the SOCO. Lou went to the police station after the incident. There, she said the attending officer

apologized to her because of the “quota” that day. They offered to help but she turned them down and told them, “Hindi, hindi ka mabait, may baril ka eh” (No, you are not good [because] you have a gun).

Death notification

Weeks before the incident, there was talk that their area will be “next” (to be raided). Lou witnessed the killing from their own home. The incident was reported by GMA News and Reuters.

Impact of EJK and Legal Justice

Afraid that “baka paglabas ko patay na ako o kaya may nakatutok na sa bintana” (I might die when I go out or a gun might be pointed at me through the window), Lou and her family was discouraged from filing a case. She was also forced by the police to sign a fabricated narrative and a waiver that she was not at the scene of the crime. Lou only approached the CHR through PAGHILOM later, when a threat was made against her and her children. Although a resolution to the case was allegedly reached, a reinvestigation was opened. The investigators helping her case were reportedly being followed and it has been over a year since the last update. Lou shared that it should have been easy to deliver justice since everything was recorded on video, but she was only dismayed, “Porke wala kaming pera” (Just because we have no money).

Community Response

A climate of fear prevails in the community as EJKs have been rampant. Lou recalled how she shouted “Tulungan nyo kami, tulungan nyo kami!” (Help us, help us!) to her neighbors but to no avail. She further said that an officer even warned her not to create a scandal. She felt people were afraid to be involved or tagged, which is also why very few attended Robert’s funeral. The community extended help through donations.

Perception of Legal Justice

Lou has no confidence that justice will be served under the Duterte administration, saying “Lalo na sya ang may pakana nito” (Especially since he is the mastermind of all this). She claims that justice will only be possible if the current administration is no longer in power and if the next one has a heart for the poor. Her knowledge on rights was also scarce at that time; and even if she did know these rights, she says she would not have been able to assert them out of fear. Lou also protests that “Ibang bansa ang pinaglalaban ng human rights natin” (Human rights is only for other countries).

External Resources

Lou instinctively called her family first during and after the incident. She called Robert’s aunt who supported him through college, as well as her cousin who rescued her after the shooting. Together with her three children, they temporarily moved to Robert’s family in Bicol for refuge. Aside from support from family, she also processed Robert’s

pension from the Social Security System (SSS) and received grocery items from DSWD. After approaching another government office, Lou felt small and demoralized by their response to her request for financial assistance. As for the community, she says, “Wala kang mahingan ng tulong, lahat kami mahirap” (There is nobody you can run to for help. We are all poor).

External Support

A Catholic nun approached her during Robert’s wake and referred her to the PAGHILOM program, which then provided the family with an allowance and other material aid. At PAGHILOM, Lou was able to speak with social workers whom she claims were helpful in managing the pain and anger she carried at that time. Lou says it still disturbs her to hear that similar cases are still happening.

Biopsychosocial-spiritual Impact on the Surviving Families

Robert’s tragic death triggered Lou’s alcoholic drinking; she says the alcohol helped her sleep. She had no appetite and lost weight after the incident and has stopped opening their window ever since. She also said the children had become stubborn at home and in school. Venus still weeps about the incident to this day. As for the social effects of the incident, heavy suspicion by the community has caused the family’s move to Bulacan. However, their new community also became a WoD hotspot, prompting the family to live in Bicol upon the insistence of Robert’s aunt.

Robert’s loss especially tormented the family in terms of finances. When no one was lending her money anymore, knowing that she had no capacity to pay her debt, Lou had to pawn her ATM card. She also had to negotiate with teachers for the children’s missed or delayed projects. Eventually, the household’s water service was cut.

At one point, Lou thought, “Baka pag nawala [ako], mawala na din ang problema” (If I die, maybe the problem will also die). She says she was already orphaned at a young age and so questioned why God would make her so alone.

Coping as a means of survival

Lou recognized that if her children saw her weakness, then they might become weak as well—which is why she drew strength from, for, and with them. Playing helped the children cope. At one point, Lou also tried Zumba to physically expel her emotions. Having a trusted environment through PAGHILOM, sharing her narrative, and participating in theater exercises were also helpful for her. Lou shared that she found a community that helps each other out: “Ano pwede nating gawin? Saan tayo uutang?”

([They ask], What can we do? Where can we borrow money?). Furthermore, Lou was able to restore her spiritual confidence in praying once she realized that “Dahil kapag may gawin ka... masakit, pero kapag nagdasal, walang sakit” (Doing something may hurt, but in prayer there is no pain).

Biopsychosocial-spiritual Needs

Aside from the funeral service and money to process Robert’s papers, food provision and utility payment were also immediate household needs after the incident. The children’s school projects were part of the financial strain. And other than material urgency, their psychosocial state also demanded consideration. Lou also identified fear alleviation and anger management for her children as critical needs. The children yearned for a complete family. Lou shared that for a sense of security, she needed the support of the barangay and their community.

Aspirations to Address EJK

For Lou, justice is “lumabas ang katotohanan na hindi sila nagbebenta, hindi sila nanlaban” (to expose the truth that they did not sell [drugs]; they did not fight [the police]). She wants to file a case against the perpetrators but worries about her and her children’s safety. Lou also wants to leave home but says she has nowhere else to go.

Hindrances in Attaining Resolutions

The hindering factors to fulfilling their household needs were largely financial. Lou’s job as a laundry woman did not provide a stable income to cover their daily necessities and she had no other family to run to for support. As a naturally reserved person, her small network also limited the information she has about who and where to access assistance. Lou also felt that her inactivity in barangay affairs affected the absence of support she could expect from the office. She felt more alone and afraid because of this. Such fear threatened her emotionally and psychologically, especially since an active effort was being done to intimidate them. Reportedly, a person unfamiliar in the community frequented their area as if in surveillance. Finally, Lou needed answers as to why her husband had to be a part of the police’s quota.

Social Services Accessibility during COVID-19 Pandemic

The effect of the pandemic on the financial disposition of Lou’s family was severe because it led to the closure of the warehouse where she worked as an online seller. She used the little money she saved for food and electricity. Still, their water service was cut. She says their weight loss has become apparent in their body figures. Lou also suffered from ear and tooth aches during the pandemic, to which she consulted with the Medical Action Group free of charge. The family is surviving with the consistent help of PAGHILOM financial and food assistance, as well as government aid in the first stages. The children are preoccupied by social media for entertainment.

Journey Towards Recovery

Lou credits PAGHILOM in assisting her journey towards recovery. Since the incident, she has now been able to restore the household routine and engage in social interaction with her newfound confidants from PAGHILOM. Aside from being able to speak about her experience, she also shared how they bring each other along when

hearing about opportunities, especially when one of them needs monetary help. Aside from an allowance, she also received a livelihood capital from PAGHILOM which she used to put up a sari-sari store or a small convenience store. Her affiliation with PAGHILOM also opened her to other available help such as a grocery allowance and a scholarship from the DLSU; they also received grocery and vouchers from CARITAS, a humanitarian advocacy arm of the Catholic church that provides support and assistance to marginalized Filipinos; and literacy on human rights through legal advice and assistance from IDEALS. She affirmed that her participation in BRAVE (Empowering and Building Resilience Among Victims of Extrajudicial Killings and HRV Survivors), one of the projects that IDEALS provided to assist surviving families of EJK, equipped her with the skills and a better understanding in managing the biopsychosocial aspect of her life.

Lou admitted, however, that she still cannot get a restful sleep. She says,

“Natatakot ako. Baka mamaya may baril sa bintana, baka may lumusot. [Sabi ko sa kanila] Ayusin nyo nga yung bintana, yung tapal.” (I am afraid that a gun might be pointed from the window. [I always tell them], ‘fix the window, the curtain.’).

Part of this struggle is influenced by recurring police operations she witnesses in the community. To move forward, Lou relies on prayer and takes courage from and for her children. She also sees the practical application of her learnings from BRAVE, but says she is still afraid of guns.

Catalyst for Change

Lou sees herself helping others who are going through the same situation by creating an environment that makes them feel less alone. She said that it might help to share stories of recovery. Lou would also refer them to undergo BRAVE sessions.

Significance of Healing and Recovery

Lou recalled that at first, she felt like the world conspired to make her suffer. However, after going through the process of listening to others’ narratives of pain and survival, as well as sharing her own experience and belonging to a community of survivors, she also saw the possibility of redemption. Lou said that you have to fight for your living families, in her case, her young children. She added,

“Dapat ngayon mas maging matatag ako para sa mga anak ko dahil nawalan na sila ng tatay tapos mawawalan pa sila ng nanay. E di ano nang mangyayari sa buhay nila?” (I should be stronger now, for my children, because they already suffered the loss of their father. If they lose their mother, what will happen to them?)

Hopes and Aspirations

Lou looks forward to living a long life wherein she can take care of her children and grandchildren in the future. She dreams of landing a stable job or livelihood. For her children, she imagines them not experiencing the same poverty and hardships she suffered through, and instead, being able to finish school and lead comfortable lives. She says

“Hindi sila mapares sakin na labandera, naghirap kumain. Ngayon gusto ko makain nila yung mga gusto nila, yung mga iba-ibang restawran.” (I hope they don’t end up like me, who washes the laundry of other people, and has to work hard to get food. I want them to be able to eat what they want, from different restaurants.)

Lou aspires for a united community. She regards unity as an important factor to keep communities safe and united towards progress.

“Kumbaga pag may pumasok sa bahay nyo, ‘Uy may pumapasok sa bahay nyo!’ Malalaman mo agad na may magnanakaw. Hindi yung wala kang pakialam na ay hindi ko naman ano yan… parang ganun.” (Like when someone intrudes someone else’s house, they will [warn you and] say, ‘Hey, there is an intruder in your house.’ You will be notified immediately, instead of having neighbors who are apathetic because they’re not affected.)

As for the government, Lou bids for equal treatment to all.

“Pantay-pantay yung mga tao sa tingin nila, kaso lang iba yung mahirap sa mayaman eh. Syempre mayaman sila, mahirap ka lang... Kumbaga... pagnagfile ng kaso. Syempre ikaw wala kang pangfile ng kaso kasi kailangan magbabayad ka ganun.” (Equal treatment to all. But there is a disparity between the rich and the poor. For example, because they are rich, they can simply file a case; but those who do not have the ability to pay cannot do so.)

She also appeals for the government to go after the syndicates and drug lords that capitalized in the trade instead of low-level drug dealers/suppliers if they really want to collapse such operations. Lou hopes for human rights in the country, saying,

“Sa nangyari samin, walang human rights eh.” (From our experience, there are no human rights). She dreams of unity and mutual respect across the world.

Symbol of Strength

Lou sees herself having a stable livelihood to accommodate her children’s needs. She said, “Ang aking mga anak ay simbolo ng aking lakas at makaya ko pang harapin lahat ng pagsubok kung kasama ko sila.” (My children are the symbol of my strength. I can overcome all struggles if I have them.)

Carol and Her Children’s Story

With much tenderness and regret, Carol wept saying, “Hindi sya masamang tao, hindi talaga sya masamang tao” (He is not a bad person, he really is not a bad person) as she spoke of Roman. In their four years as a couple, Carol regards him as a responsible and loving father, not just to his own children, Cara, Elise, Cholo, and Edward, now ages 16, 12, 10, and 8 respectively; but also to Carol’s children Lucita, 14, and Marco, 10, from her first marriage. They have one child together, 4-year-old Ulan, who was only a month old at the time of her father’s unjust death.

Roman was a mangangalakal (peddler) at the Payatas dumpsite. Jointly, they used to earn around Php 600 (USD 12) a day to sustain a family of nine. Before his death, Carol proudly mentions that Roman strived to secure housing rights so they did not have to pay rent. She also shares that Roman was saving to put up his own junk shop but his life was robbed before he could even have the chance to change it. Carol now serves as the household head and the only earning adult with a Php 250 (USD 5) daily wage as a seamstress at SOW Livelihood and irregular commission as a seller of a local brand.

Circumstances of Death and Experience

Roman is yet another statistic to the “nanlaban” narrative. According to Carol, however, as told by community witnesses, he was shot in the head while pleading for his life. Carol was not at the place of the incident when it happened. According to the police, Roman allegedly carried a gun but Carol insisted that he was not even the type to bring a knife. He was being forced to surrender under the alias “Joseph.”

Sabi po kasi ng byenan ko... magkakapalibot silang magkakasama, nakaposas, nakadapa. Tinawag daw po yung asawa ko. Pinalayo daw po.... Tapos nakikiusap daw yung asawa ko na wag siyang patayin kasi marami siyang anak tapos may baby pa sya. Hanggang narinig nalang daw po ng byenan ko na may putok ng baril. Ayun po alam nalang po ng byenan ko na binaril yung anak nya… Nung namatay po yung asawa ko, isang daan po silang hinuli. (My in-law said they [the group of arrested individuals] were occupying the area together, handcuffed and on all fours. My spouse was called. He was asked to go farther. And my spouse was begging to not be killed because he has a lot of children and he also has a newborn infant. Until my in-law just heard

several gunshots. That’s it, my in-law just knew that their son was shot… When my spouse died, 100 individuals were arrested.)

Additionally, she said a different narrative was written in the spot report. The police said Roman was firing a gun when they saw him which compelled them to shoot back. Carol said, “Kung nanlaban yung asawa ko habang tumatakbo, nangbabaril, bakit ang tama ng asawa ko sa noo? Napakalapit po, butas.” (If my husband resisted while running and he was shooting, then how is the gun shot on his forehead so near? There’s a hole on his forehead). Community testimonies also said that Roman was kneeling when they killed him.

Death Notification

News first came to Carol through a phone call from an in-law instructing her to go to Trese, a suspected drug den, because Roman was shot in the buy-bust operation.

Tandang tanda ko po na teacher’s day yan kasi half day lang yung mga bata sa school.... Tapos po nung nililiguan ko na yung baby ko, maya-maya biglang may tumawag sakin bago mag alas onse. Sabi puntahan ko daw po yung asawa ko kasi may tama daw po ng baril. Nagkandarapa po akong sumakay sa tricycle… Sabi po nila wag akong bumaba kasi lahat daw po ng nandun sa drug den area nakaposas na. (I remember it clearly because it was Teacher’s Day and so my children were only in school for half of the day. Then as I was bathing my newborn baby, not long after, someone called me before 12 noon. They said that I should go to my spouse because he has a gunshot wound. I hurriedly rode a tricycle… They even advised me not to go there because everyone present in the drug den area were all handcuffed.)

Carol commuted back home thinking about Ulan, who was still nursing at that time. She waited for news all afternoon until her sister-in-law finally called to inform her that Roman was rushed to a hospital. Cara, Roman’s first-born from his first marriage, accompanied her aunt since Carol was still breastfeeding. She waited in prayer for her husband’s life. At around 6:00 to 7:00 pm, Carol received the life shattering news through a phone call from her in-law asking, “Anong punerarya dadalhin ang asawa mo?” (To what funeral service should we bring your husband?) She added,

Sobrang nanlumo po ako nun kasi umasa po akong buhay yung asawa ko dahil sinugod nila sa ospital. Yun pala sa pagsugod nila patay na yung asawa ko, ayaw lang nilang sabihin sakin. Hindi nila alam sasabihin sakin. Pero nung alas sais na yun wala na silang choice... kailangan na nilang sabihin kung anong funeral. (I felt ill because I was still hoping that my spouse was alive since he was brought to the hospital. The reality is when he was rushed to the hospital, he was already dead, they just did not want to tell me. They did not

know how to tell me. But at six in the afternoon, they had no choice... they needed to tell me which funeral.)

The incident had media coverage but Carol was unsure about the news agency. She said she was not interviewed because the family was also in fear of being interrogated. The news was brief and reported that around a hundred people were arrested and her husband was killed due to using a firearm to resist arrest. The other people that were arrested during that police operation were released later.

Impact of EJK and Legal Justice

Carol felt immense anger towards the police who killed her husband and wants justice for his death. However, because she was not on-site during the buy-bust, Carol was told that she cannot testify in court. Her in-laws who were also arrested in the same event were adamant about filing a case. The possibility of release from prison was already enough for them.

Tapos kasi tinanong nga daw po sila ng pulis, magsasampa ho ba kayo ng kaso dahil pinatay namin yung anak nyo? Sabi ng byenan ko, ‘Sir kahit naman magsampa ako ng kaso hindi naman mababalik yung buhay ng anak ko.’ Sabi nya, ‘Makalaya nalang kami sir para po yung mga anak ko, maalagaan ko. (They were asked by the police, are you going to file a case because we killed your child? My in-law answered, “Sir even though we file a case, the life of my child will never be brought back.” They [the in-laws] even said, “We are just hoping to get freed for my children, to take care of them.”)

Carol found herself at an impasse and felt hopeless. She says that if they cannot claim justice now, then she leaves the situation to God. Carol also expressed that she is not against the WoD, so long as it is bound by democratic processes. She would have accepted her husband’s imprisonment had they found the allegations to be true, because then, she believes, Roman would still have a fighting chance at liberty and his children would still have a father. “Pero wala kayong puso” (But you have no heart).

Community Response

Carol shares that her community generally empathized with their family after the circumstance, although she also experienced some discrimination. She said,

Sinabi nya na buti daw na namatay yung asawa ko… Sinabi nya talaga na buti yan pinatay dahil salot daw yung asawa ko. Nagulat ako. Umiyak ako sa loob ko pero di ko pinakita sa kanya na umiyak ako pero nanggagaling sayo yung salitang yan kasi hindi mo alam, hindi ka namin kasama sa isang bahay. Kaming pamilya lang ang may alam. (They said that it was good riddance when my husband died. They really said that it is good that he was killed because my husband was a pest. I was shocked. I cried

internally but I did not show it to them, but [I thought] the words that came out of their mouth [was] because they do not know anything, they are not in the same house as us. Only our family knows [the truth].)

Instead of engaging in confrontations at that time, Carol decided to confide her grief and pain in prayer.

Perception of Legal Justice

Fear was the primary factor that immobilized Carol and her family from participating in any legal action. Her in-law commented “Kung lalaban tayo, paano kung balikan tayo?” (If we fight, what if they come back at us?). They were worried about their other family members in conflict with the authorities. As mentioned earlier, Carol’s absence in the incident also restricted her legal participation. However, she says that if she were fit to pursue the case, she would have done so. She shared that Roman’s death certificate, which was processed by her in-laws, contained the wrong information about the cause of death due to the funeral’s advice. She was shocked to learn that the cause of death written in the document is stroke. Carol said an autopsy was needed to reveal the factual cause, adding “Saan kami kukuha pang-autopsy? Kaya gumawa nalang po sila ng paraan na hindi i-autopsy” (Where will we get the money for the autopsy? That’s why they made a way for his body not to be examined anymore). She also shared that her in-laws agreed to the arrangement because they were told government agencies might not help the family if the death was related to a police encounter.

Carol is still open to legal opportunities in pursuit of justice for Roman. She has thought of reaching out to their neighbor who works in the cemetery so she can have a picture of his remains once the contract expires in Bagbag, where he is currently buried, and it needs to be moved. She hopes this can prove that Roman was shot in near distance, dispelling the nanlaban narrative.

External Resources

Carol approached the DSWD for financial assistance to which she received Php 4,000.00 (USD 80), which was immediately allocated for the funeral. The family also sought donations from the community. The balance for the funeral service amounting to Php 22,000 (USD 443) was covered both by Carol and Roman’s relatives.

External Support

The church first called for the gathering of bereaved families of EJK victims in Payatas in December 2016. It was the children who relayed the invitation to Carol. At first, Carol was hesitant to join what she thought was an interview because she felt incapacitated by her grief at that time. She instructed her stepdaughters to attend on her behalf. Later, the children returned and urged her to come because minors were prohibited, so she showed up against her will. The gathering turned out to be a Mass. Carol said she

cried the whole period and felt like it was a reunion because she knew the other families present. She shared it was painful to see that they have also become victims. After the Mass, she was grateful to receive one sack of rice, grocery items, and a New Year’s gift from the church. Her sister who lived a few houses away also presented her home as a refuge for the family, worried that Carol might hurt herself. Carol was inspired to help herself after witnessing people who willingly helped her even without her request.

Biopsychosocial-spiritual Impact on the Surviving Families

Carol shares that she became disconcerted after the incident. The household finances were also challenging especially since a newborn was added to the family at that time. They also experienced having the water service cut because of their inability to pay for the utilities. In terms of the biophysical aspect, Carol lost her appetite and could not even swallow her food but had to force herself to eat because she was nursing the baby. Afterall, she could not afford formula milk if she had not breastfed. Psychological symptoms of her grief manifested in abrupt tears within the day, bawling over songs, and as people around her recounted, “Kulang nalang pumatay daw ako ng langaw at isubo ko sa bunganga ko” (They said I could have killed a fly and ate it). Carol could also not stand the sight of Roman’s clothes. She described herself as “para akong baliw” (like a mad person). She would still wake up at dawn out of habit since Roman used to come home around that time. It was also the only time she could cry while the children were asleep. Carol’s sister was especially alert about her behavior during that period. She said, “Wag kayong mag-alala hindi ako magbibigti. Siguro natatakot din sila na baka kung ano gawin ko sa buhay ko, madala ako ng ano... Pero never naman na sumiksik sa isip ko. Tumalon, oo, pero magbigti hindi.” (Don’t worry I will not hang myself. Maybe they were afraid of the things I would do to myself, and be carried away… But it never occurred in my mind. To jump, yes, but not to hang myself.)

Although the children did not disclose how they felt, she noticed that they cried when the incident was still fresh and that they dearly missed their father especially during special occasions. Roman’s children from his marriage have now become fully orphaned. One major impact of the incident is their anger and perspective towards the police. Cholo and Marco expressed that they also wanted to be policemen.

Gusto din daw nilang maging pulis. Bakit? Para papatayin din daw nila yung pumatay sa papa nila. So para sakin, bilang ina, ayoko. Kako hindi pwede… Ang sakit... ‘Mama paglaki ko papatayin ko yung pumatay kay tito.’ Ang sakit diba? Parang bata palang utak kriminal na yung anak ko. Ang sakit-sakit.” (They want to become police officers. Why? Because they want to kill the perpetrators who killed their father. As for me, as a mother, I said, “You cannot do that.” It is so painful. They add, “Mama, when I grow up, I will kill the people responsible for killing Tito,” it is painful right? My child seems to have a criminal mind at a very young age. It is extremely painful.)

In terms of the social aspect, the children endured being teased.

“Tatay mo, tinokhang!” (Your father was killed through a police operation against drug users/dealers.) Her spiritual confidence was also shaken. “Sabi ko pa nga noon, napakasama naman ng Panginoon na ‘to bakit inallow… Bakit mo kinuha nung nandyan na yung anak ko. Tinanong ko talaga sya. Paano ko siya bubuhayin? Hindi ka Diyos na maawain. Kasi kung maawain kang Diyos bakit mo inallow yun?” (I even said before, what a cruel God we have, to have allowed this to happen. Why did you take him after we just had our child? I questioned him, ‘How will I raise him? You are not a compassionate God, because if you were, then why would you allow this?’)

Coping as a Means of Survival

Carol’s sister was significant in the family’s coping period. She insisted that the family temporarily move with them, just a few houses away, to support Carol’s emotional wellbeing, as well as their food provisions. They lived with her sister for three months.

Carol used their family’s small savings from “paluwagan,” an informal system of saving money with other people. There is a designated date to when each member will collect their savings. She used this as capital to start her frozen goods business but said that because they are a large household, she also spent it for their other needs. The church also provided a monthly rice subsidy as well as a livelihood capital in 2017, but the enterprise did not work out. Carol claims,

“Kung wala pong SOW di ko po alam saan kami pupulutin. Totoo po yun. ‘Di ko alam paano papakainin yung pito kong anak kung wala yung SOW.” (If there was no SOW I would not know where we would end up. It is true. I do not know how I will fend for my seven children if SOW was not here.)

It was also the compassion of the church that revived her spirituality. Prayer became one of her coping mechanisms. Carol found her community helpful, especially at times when she needed to borrow money. Words of encouragement and affirmation also pushed her to survive. In desperate situations, she runs to “5-6”, the colloquial term for loan sharks.

The children’s attitude and behavior have also made their situation less difficult. She says they showed great understanding of what happened and patience towards their financial situation. The younger children did not pressure her to buy them toys and the older ones even helped with what they could. Carol delightedly shared how her daughter handed her Php 100 (USD 2) savings to add to their utility payment.

“Sobrang nakakatouch. Ang anak ko... Binigay nya talaga sakin yung 100 na pera nya. ‘Ma idagdag mo to sa bayad ng tubig’. Yun din po talaga yung isa sa pinagpapasalamat ko talaga. Kaya nalagpasan ko kasi may mga anak ako na maunawain. Tapos yung mga anak ng asawa ko, kapag may pera sila tapos wala kaming pambili ng ulam, sila mismo nagkukusa. Yun din po talaga pinagpapasalamat ko kasi hindi nila ako inistress. Sobrang naintindihan nila yung sitwasyon.” (I was touched. My child gave me her money worth 100 pesos and told me to use it for our utility payment. This is one of the things I am grateful for; that I was able to overcome my situation because I have compassionate children. Even my husband’s children, when we still have no food, they volunteer to buy some using their savings. I am thankful that they did not give me additional stress. They were very understanding of the situation.)

Biopsychosocial-spiritual Needs

Economic capacity was identified to be their primary need. Aside from food and utilities, diapers were also a necessary item for the baby, while the children’s school projects needed to be a part of the budget as well. Emotionally, Carol needed someone who would listen and help the family recover. The common poverty among the community was also a limiting factor in the scale of support she received. Aside from material needs, Carol said she scrambled for ways to explain and comfort the children when faced with provocative situations.

Aspirations to Address EJK

Carol appeals that suspects like her husband, if proven guilty, should just be imprisoned instead of killed. She demands,

“Bigyan ng paglilitis kung nagkasala yung asawa ko tutal di naman kami magdedeny kung nasa tamang proseso. Wag nilang patayin. Ganun po kung gusto kong babalikan yung pangyayari na yun, sana hindi nalang nila pinatay” (Let him undergo litigation if my husband really was suspected of committing a crime; I can assure them, we will not resist or deny if they followed the right process. That’s what I want if I could go back to the incident. I wish they did not kill him

Hindrances to Attaining Resolutions

One of the challenges in addressing their family’s needs was discrimination. The bullying also influenced her sense of embarrassment, thus making it more difficult for her to ask for help. Some people even called her husband salot (pest) and that he deserved to be killed.

Parang nahihiya po kaming humingi ng tulong kung ganun kasi nga nanlaban nga daw yung asawa ko nung time na ‘yun. Kahit nga po manghingi ng abuloy nahihiya po kami eh kasi parang... Nung time na yun napakasama mong tao na pinatay ka ng pulis...” (I am embarrassed to ask for help at that time because they were saying that my husband fought the police. Even when we were asking for donations… At that time, you must be such an awful person if the police had to kill you.)

Carol expressed that the government treated her husband like a pest which is why they also failed to grant them assistance.

Social Services Accessibility during COVID-19 Pandemic

This pandemic, Carol and her family were able to receive three batches of government aid containing rice and canned goods. She is also a member of the 4Ps, and has already received the first and second tranches of the financial assistance. This program is one of the flagship services that the DSWD offers to assist marginalized and low-income families to improve their lifestyle through conditional cash grants (The World Bank, 2017). Aside from this, SOW consistently distributes rice subsidies and food to its members. SOW also strives to keep the patahian (sewing shop) open, which secures a daily rate for the mothers and supports the children’s education by giving out school supplies.

Journey towards Recovery

With all the support she has gotten from her family and the church, Carol was inspired to move forward. The SOW patahian is a dependable source of income as the family recovers, especially since her commission as a personal collection seller is conditional. Carol also learned to manage her negative thoughts. She recognized the humaneness of crying when prompted or expressing her feelings through singing, and when she felt that her chest tightens, sometimes she would shout “Darna!” to encourage herself and express her emotions. Carol and her family also drew strength from each other. The children found different outlets to recover, such as being active in the church and playing the tambourine, among others. She also hopes to revive her paluwagan (money lending) as additional income after the pandemic.

Catalyst for Change

Since her financial capacity is limited, Carol sees herself helping others confronted with the same situation by referring them to SOW and bringing them to the church. She also respects that bereaved families may have feelings of distrust that prevent them from sharing their experience in the beginning, which is why it is important to speak to them gradually, thoughtfully, and attentively once they are ready. It is important for Carol not to make them feel judged or alone.

Significance of Healing and Recovery

The healing process allowed Carol to be in control of her emotions. The externalization of her grief through narrative-sharing reduced her emotional baggage, ushered her back to reality, and reminded her of the potential the future holds. She acknowledges the incident as part of the past.

Ang dami pong pagkakaiba kasi dati makita ko lang yung mga bagay na nakapagpapaalala sakanya, naiiyak ako. Pero ngayon kaya ko nang harapin yung mga masasakit. Hanggang ngayon syempre hindi maiiwasan pag mapagkwentuhan, magffive years na, pero kasi ano na sya eh sugat na pag nasagi maiiyak at maiiyak ka. (There are many differences because before, I cried at the mere sight of things that reminded me of him. Now, I can face the painful memories. After five years I still cry talking about it, but it is now just like a wound that still hurts when prodded.)

Part of her process was realizing that help is not permanent. Her gratefulness to the people and organizations that actively supported her recovery was met with a personal initiative to have an improved disposition.

“Kasi kung merong mga taong tumutulong sayo pero di ka rin kikilos, paano mo pagyayamanin yung tulong sayo? Tsaka yung tulong na panandalian lang. Kailangan gumawa ka ng sarili mo. Kung anong tulong yung binigay sayo, pagyamanin mo. Paunlarin mo.” (If there are people helping you, but you don’t act for yourself, how will you develop the help given to you? Help is temporary. You have to do something for yourself. That’s what I thought, to nourish whatever help I received; to make it grow).

Hopes and aspirations

For herself, Carol aspires to have a stronger will and unswerving faith in God to be able to overcome other possible obstacles. She would also like to serve as an inspiration to people who were subjected to the same fate.

For the family, Carol hopes for the children to finish their education and lead a good life, not for herself but for their own sake.

“Lagi nga sinasabi ng mga anak ko, ma ibibili kita ng ganyan… sabi ko ‘hindi ko pinangarap na paginhawain mo ako, gusto ko kayo, yung buhay nyo maging maayos ‘di tulad ng buhay ko. Yung buhay nyo, wag na yung buhay namin.” (My children always tell me, “Ma, I will buy you this…” I tell them, “I do not wish for you to make my life comfortable. I want it for you; that you live a decent life unlike mine. Think of your life, not mine.”)

Carol is concerned that some people in her community no longer have any ambition. She says it can be difficult for them because they are not educated but she still hopes that there will be a good livelihood or employment opportunity for them. She empathizes with them, saying “Dama ko rin yung dama nila. Kahirapan din” (I feel what they feel: poverty.)

Carol boldly appeals to the government, Sa administrasyon natin, sana magbago yung mindset na pagkitil ng buhay. Pangarap ko na magbago ‘yung isip ng nasa taas... Sa bawat pagpatay nila may buhay silang napapariwara. Sa bawat pagpatay nila may inuulila silang kabataan. Kasi ako tingnan nyo, lima, lima yung tinanggalan nila ng karapatan na mabuhay ng may kumpletong pamilya. Walang tatay. (To this administration, I hope you change your mindset about killing. I hope that the person in charge changes his mind. For every life they kill, they also put another life astray. For every life they kill, they orphan a child. In my case, five children were robbed of the right to have a complete family. Five lost their father.)

Now, Carol also hopes for the end of the pandemic not just in the country but for the world. She also hopes for world peace and mutual respect among nations, instead of killing and wars. A year from now, Carol envisions herself as a more resilient and responsible mother. She is also optimistic about working towards her goals for the family, instead of relying on external help.

Symbol of Strength

Carol likened her experience to a bird being caught in a storm. The bird had found a barbed wire for refuge, but it also had thorns that incapacitated her to fly. Finally, when the bad weather passed, the barbed wire also served as a mount for her to fly again.

Carol said that the barbed wire was like her children whom she rested upon at that time, but also a barrier because she could not leave them, especially the newborn, to work. When help finally came along with her restored faith, her children served as the foundation from which her strength sprung to fully live again.

sinisikap na tumayo (trying to stand)

The Story of Tina’s Family

Tina and Jay have known each other since 1997. They have two daughters, Ara and Mina, and a son, John, who is also their youngest child. In 2004, Tina and Jay separated because of an extramarital affair. Despite the separation, Jay provided for his children whenever he could.

In 2017, they lost Jay because of a vigilante killing. Currently, Tina works as a tailor, while her two daughters stopped their education and are staying in their house owned by Tina’s adoptive mother, Laling, in Quezon City. John, on the other hand, is in junior high school.

Circumstances of Death

It was 08:00 in the evening when friends of her ex-husband told Tina that he was shot by a vigilante riding a motorcycle while outside his house, near a vulcanizing shop in their area where he usually hangs out. According to some people around the place of the incident, Jay was called by the vigilante and was shot in the back of his head. A man in the area was able to recognize the vigilante. However, he was then shot after Jay. The three children went to the place of the incident immediately while Tina stayed home. Months before the killing, Jay underwent the rehabilitation program of the government as a “voluntary surrenderee” after Pres. Duterte encouraged all drug users to surrender for the Anti-Illegal Drug Campaign.

Death Notification

Tina and her children were only notified of Jay’s death after his friend went to their house and told them the news. The only known report about the incident was done by local media outlet, GMA News. Jay’s middle name was used instead of his surname in the said report. Tina did not go to the burial because she was avoiding meeting the mistress; only the children went.

Impact of EJK and Legal Justice

Tina and her family did not consider filing any legal case against the vigilante mainly because the person is unidentified and the man who knew the person was also shot in the incident. Tina said, “Gustuhin man, kaya lang wala na kaming magagawa kasi wala kaming witness. Tsaka takot na kami, kagaya ng mga kasama namin na nag-kakaso

sila, baka balik-balikan. Baka mamaya pati kami.” (Even if we want to file a case, we have no other witness who can identify the killer. And we are afraid, just like our other co-beneficiaries who have filed cases in court, they are still being threatened by the perpetrators. We might have a similar experience if we pursue a legal case).

Community Response

Right after the incident, the community where the family is situated became wary and cautious. The neighbors and people around the area, particularly men, did not attend Jay’s funeral because they were afraid that they might be seen and targeted next. According to the children, there were also unidentified vehicles in the area where Jay’s wake was held and their presence made the friends and neighbors more fearful. Before Jay’s death, there have been significant cases of police and vigilante killings in the area; all victims were shot either on the forehead or the back of the head. This pattern made the community members heedful and fearful of their lives, especially those with known drug use/addiction.

Perception of Legal Justice

Tina did not take any legal action in the case. Though the incident was documented by an NGO, her statement or salaysay was not notarized. Tina said she is planning to take legal action for the incident once Pres. Duterte’s administration ends. She does not believe that legal justice will be served if she files a case in court if the said administration is still in authority because she has co-beneficiaries in SOW whose legal cases have been filed since 2016, yet the cases are still in the process of litigation.

Although the person who killed Jay is unknown, Tina believes that he is either a part of the police or a hired gunman by the police. What makes her believe this is because of the pattern of the numerous killings in their area, both done by policemen and unknown gunmen.

External Resources

Tina’s second daughter, Mina, and Jay’s mother were the ones directly involved in the processing of all the death-related requirements such as the death certificate, burial fee, etc. With the family’s limited resources, they had to seek help from other institutions. The help they received were from the LGU, particularly the DSWD who shouldered part of the funeral expenses, as well as the church, namely the Baclaran Church and Ina ng Lupang Pangako Parish. The family asked for financial assistance from the former because, during that time, the Baclaran Church had programs to help those whose family members were killed by the Oplan Tokhang or suspected accomplices of the said operation. Ina ng Lupang Pangako, on the other hand, has the Project SOW, where Tina is a part of, which also provided them with financial assistance.

External Support

Additionally, the support received by the family were from friends and neighbors who gave financial and in-kind assistance, as well as from PAGHILOM in Manila and Ina ng Lupang Pinangako Parish, and a few universities, namely the Ateneo De Manila University (ADMU) and the University of the Philippines - Diliman (UPD), who provided free admission to theater plays for affected families along with in-kind assistance. Biopsychosocial-spiritual Impact on the Surviving Families

No biological effect was observed in the family except for Mina whose social functioning was disrupted for a span of two months. She had no appetite to do things like eating and meeting friends.

As for the psychological effects, it can be said that Mina was the most affected. Mina was the closest child to Jay. When he died, she spent nights crying because of the loss. Whenever she remembers her father, she would bawl her eyes out because she misses him. Moreover, until now, Mina does not want to talk about her father because she does not want to relive the memories she had with him. On the other hand, Tina and her two other children also felt grief and pain, though not as strong as Mina’s because the family has long been separated from Jay.

In terms of the social impacts of Jay’s death, it could be seen in his son, John’s, experience in school. In the same month he died, John, who was 11 years old at the time, was bullied by his classmates. He was teased and labelled as the son whose father was a drug user and that his father deserved to be killed in the Oplan Tokhang. Because of this, John got into a fight with the students who bullied him. Tina was notified and called by the school’s administration because of the commotion. According to Tina, the behavior was out of his son’s character because he is not one to be involved in fights. After the incident, John decided to stop attending school because he did not want to see the students again. Meanwhile, Mina experienced withdrawal from her social life by locking herself up in their house for two months. Her only interaction in the said period was with her family and no one else.

Finally, the family’s spirituality was affected in different ways. While the incident did not affect Tina’s spirituality much, she noticed that her three children no longer took part in Communion whenever they would attend Mass, even though they always did so before the death of their father.

Coping as Means of Survival

Mina was able to cope with the psychological and social effects of the loss through distracting herself with household chores. John, on the other hand, distracted himself through playing with his friends in their neighborhood.

Tina, as a mother, played a vital role with how her children coped: she was understanding of John’s situation and allowed him to stop his studies for a year; and for the times she found Mina crying and in depression, she would just be present beside her and embrace her until she stopped crying. Tina expressed,

Hindi ako nasaktan nung nawala siya (si Jay) kasi hiwalay naman na kami. Masakit man, pero hindi masyado. Mas nasaktan ako dun sa mga anak ko na nakikita ko na nahihirapan sila. Yayakapin ko lang siya (si Mina). Siyempre pag-uwi ko nang hapon, andun lang sa bahay yun. Pag nakikita ko siyang umiyak, yayakapin ko nalang siya hanggang sa tumahan nalang siya, wala na. (I was not hurt when Jay passed away because we had long been separated. I felt the pain of the loss but not so much. What was more painful was seeing my children suffer because of it. After I get home from work, I would find Mina just there in our house. When I see her crying, I would embrace her until she stops crying and the tears are gone.)

Biopsychosocial-spiritual Needs

The most pressing need that the family felt right after the incident was their financial need. Tina’s daughters had to stop their studies to give way to John’s because she could not afford to have them all go to school. The family is also going through a financial crisis where they are finding it harder and harder to meet their basic needs, such as food, because Jay is not around to help provide for them anymore.

Aspirations to address the EJKs

If there was one thing Tina wanted to change right after the killing, she said she would have visited Jay during his wake. She intentionally did not visit back then because she did not want to encounter his mistress.

Hindrances in attaining Resolutions

Tina is not aware of any challenge that hinders them from attaining the needs related to Jay’s death, mainly because it was Mina and her mother in-law who managed everything from the wake to the burial. The apparent challenge she and her family faced was their need for money to provide for their basic needs, since they have no one to turn to for financial help.

Social Services accessibility during COVID-19 Pandemic

The pandemic made Tina and her children’s circumstances harder. At home, John is finding it hard to learn through the modules given by their school. He wants the face-to-face classes to resume because he feels that it is still a more effective way for him to learn.

During the first two weeks of the quarantine, Tina felt stunned and irritable because of the shock brought by the bad news of COVID-19, added by the stress of thinking about how she could sustain them financially. For more than two weeks, Tina was unemployed. She tried scavenging so she could sell to junk shops, however, not one shop was open. She was only able to earn again when SOW opened its tailor shop sometime in April 2020 after the Office of the Vice President ordered Personal Protective Equipment (PPE) and face masks. The live-in partners of Tina’s daughters also lost their jobs as garbage collectors. Everyone in their family was reliant on Tina’s income until the partners found part-time jobs.

The family received in-kind assistance from their barangay four times within two months, which was of great help. In November and December 2020, the Quezon City government gave the family Php 8,000 (USD 161) each month as financial assistance. They also received one sack of rice and Php 500 (USD 10) cash from SOW during the first weeks of the quarantine.

Journey towards Recovery

Tina could not completely say that they have recovered from the loss of her ex-husband because in 2019, Mina lost her first child days after being born. This loss affected Tina more than her daughter. The family, particularly Tina and Mina, are not past the recovery stage but they are slowly regaining emotional stability.

Catalyst for Change

As a surviving family member of a vigilante killing, Tina could help other families whose situations are the same through giving them advice of hope. She would encourage them to be strong for their children and other family members. She says,

Yun nga, may nawala. Pero wag mong iisipin na nawalan ka. Ang isipin mo kung paano ka babangon. Paano mo sisimulan ang buhay mo, lalo na kung may anak ka. Kasi kung pati ikaw na nanay na, wala bibigay ka rin, paano yung anak mo? (There’s loss, but don’t focus on the loss. What you need to think is how you will get up from it. How you would start your life especially if you have a child. Because if you, as the mother, would also crumble, what will become of your child?)

Significance of Healing and Recovery

It was helpful for Tina that she underwent a program in SOW where she found a support group who shares similar circumstances and challenges as her. Having people to listen to her problems and give her advice makes her feel secure and supported. Through sharing her problems, she is able to process her thoughts and eventually recover slowly.

Tina says,

Gaya dito sa simbahan, ang nasheshare ko sa kanila ay tungkol dun sa pagkamatay ng apo ko. Maluwag sa akin kasi unti-unti ko siyang nasheshare— na namatayan na ako ng panganay, asawa, apo, stepfather. Doon na yun mabigat na. Pero kakashare namin, nagbibigayan kami ng payo, doon mo malalaman na hindi lang ikaw ang pinaka may mabigat na problema. (Here in the church, I can share with them the death of my grandson. It feels good because I can slowly share with them how I lost my eldest child, my husband, my grandson, and my stepfather. Sharing would be very heavy and hard at first but as the sharing goes on, we are able to give each other advice and I realized that I’m not the only one with the heaviest burdens and problems.)

Hopes and Aspirations

Tina aspires to have her own house someday and have other sources of income to help her provide for her family. She aspires for her children to finish their studies and their live-in partners to have stable jobs. Tina also hopes that Mina would give birth safely and successfully as she is currently pregnant.

For their community, Tina hopes that those who sell drugs would be criminalized so that they could not further influence and enable people to use drugs. Lastly, she hopes for the Philippines and the government to give decent and stable jobs to people like her who have not attained any education, as well as grant them more social assistance and support. She also hopes for the Philippines to have a president who would not encourage killings, but one who would follow laws and have policies and programs that are well-thought of.

Symbol of Journey

Tina showed the symbol of her strength in a letter. The letter’s content talked about how her family, friends, and the people around her became her strength. She emphasized that God never forgot her and became her support and ally even in times when she forgets.

a desire to live

Joan’s Story

Joan and Martin have been dating since they were 16 years old. They have had two children: Martin, Jr., 7 years old, and another one who died two months after birth. In 2017, Martin was brutally taken from Joan when he was killed by police officers who went to their area, arrested five men, and shot him.

Since the incident, Joan has stopped working and their family moved in with her mother, Sharon. More than a year after Martin’s death, Joan met Gerard, her current partner and the father of her two-year old daughter, Germaine.

Circumstances of Death

The incident happened on a Sunday afternoon, when Joan went to her mother’s house after selling some clothes, while Martin was resting at his family’s house just a few houses away from Joan. Around one in the afternoon, while Joan was putting their son to sleep, they saw three vans approaching their area with around 30 police officers wearing civilian clothes; though she says that some were wearing shirts with the P U L I S print in the front.

Joan woke Sharon up, got Martin, Jr., and went outside to go to Martin’s house, where they were prevented by the police from going anywhere. “Kanina ka pa ah, gusto mo ipasok kita sa van?” (You’re being annoying, do you want me to force you inside the van?), a police officer threatened as he pointed a gun at her when she tried to get to Martin’s house.

According to the neighbors who witnessed the incident, and as shown in the video that they took, Martin was dragged outside of their house, beaten up, and was even electrocuted. Outside, along with five other men, they were forced to lie down. Later, Martin was given a gun which he was forced to fire before he was shot on the nape by the police officers. The police claimed to have recovered cups of shabu inside the house; however, Joan claims that Martin has never been involved in any drug-related activities. Some neighbors even said that the police were looking for someone named “Christopher,” whom they claim had entered Martin’s house. However, there was reportedly no one there except for Martin and his niece/nephew.

Death Notification

During the wake of Martin, two media outlets visited and interviewed the family: CNN and GMA News. CNN gave the family Php 1,000 (USD 20) as financial support.

Impact of EJK and Legal Justice

Joan knew that she wanted to fight and seek justice for what happened to Martin, especially since they are in possession of the video evidence. However, when she discussed this with her mother-in-law, the latter told her that they do not have the money to pay for the legal expenses. She said, “Kung ikakaso mo yan, wala tayong pera, saan tayo kukuha?” (If we file a case, we do not have the money, where will we get it?) This prompted Joan to agree and not pursue any legal measures for the death of Martin. The video had come from their neighbors who witnessed the incident and was given to the family about a week after the incident.

Community Response

By sharing stories of the incident, Joan’s neighbors have been helpful since she was not there to see it. Joan would ask them to repeat their stories such as how they saw Martin being dragged outside of their house and how he was shot. However, whenever Joan asks them if they would like to testify for the case, none of them would like to become witnesses. Joan shared that, “Ayaw daw po nila kasi mahirap daw po, kasi pulis po ang kalaban.” (They do not want to testify because it is dangerous, especially since the police are the perpetrators).

Perception of Legal Justice

Joan did not file any legal complaints regarding the incident, particularly because of her mother-in-law’s sentiment that they do not have the money to pursue any legal case.

However, if it were only up to Joan, she definitely would like to seek justice for the death of Martin. She says that it is for her son, Martin, Jr., who lost his father at a very young age. There are times when Martin, Jr. would be bullied by their neighbors and playmates for not having a father. He would sometimes feel down and say, “Kung di lang pinatay ng pulis Papa ko, siguro may Papa pa ako.” (If only my father was not killed by the police, I would still have a father).

External Resources

The first person Joan asked for assistance was her sister-in-law. Right after the incident, Joan borrowed Php 500 (USD 10) from her for their transportation fare to the hospital where Martin was brought.

Joan also shared that the church has been very helpful to her and her family. They have received financial assistance and food such as rice, milk, etc. She did not seek any help or assistance from the barangay and just depended on the abuloy (donation) gathered from the wake.

The Quezon City (QC) government also provided assistance by shouldering a portion of the expenses in the funeral homes. Their total bill was Php 28,000 (USD 562) and was reduced to Php 18,000 (USD 361) with the help of the QC LGU. Groups from UP and ADMU who interviewed their family also gave them groceries.

External Support

Joan remembered that it was CNN and GMA News who approached them first. Her father-in-law also gathered abuloy (donation) from his friends to help them with the expenses.

As for Martin’s friends, no one even visited them during the wake and burial and it seemed that they really distanced themselves after the incident. Joan says

“Sa isip ko, ang kaibigan e nanjan lang sila pag inuman, pag oras ng problema, di ka nila matutulungan.” (I realized that friends are only there during drinking sessions, but in times of problems, they won’t help you.)

Biopsychosocial-spiritual Impact on the Surviving Families

Joan grew up with a complete family so it was heartbreaking for her that her son would grow up without a father, thus prompting the question, “Bakit siya pa” (why him of all people) when Martin died. She shares that she cried a lot and would often zone out and overthink whenever she was alone. She would usually go out with her barkada (friends) and leave her son in her mother’s care to get her mind off the incident.

Because of incidents of the police entering their home and threatening them by pointing guns at them, Joan feels better and more secure when she is out of their house. Martin’s family, on the other hand, sold their house and moved to another city.

Financially, the family was also greatly affected since Joan stopped working and selling clothes to hang out with her friends. Their income was reduced and she just depended on the pension that her mother receives monthly. She also has debts from the church when they lent her Php 5,000 (USD 101) as capital for her business or livelihood; however, she used the money for the needs of her son.

As for the spiritual impact on Joan, she initially felt hurt and abandoned by God because of her question as to why Martin had to die. She resolved the feeling by thinking maybe it was God’s will. “Siguro sila yung pinili ng Diyos; piniling kunin” (Maybe he was taken away from us because it is God’s choice) she says. However, she eventually got over that feeling of tampo (sulking) with the help of the church.

Martin, Jr. also seems to be haunted by the same question. At four years old, he would say that when he becomes a police officer, he will kill the one who shot his father. At around six years old, he began asking why his father was killed; he said that if he were not killed, he would still have a Papa. He was also being bullied by his friends and playmates. Although Joan never explained the incident to Martin, Jr., he was aware of what happened and would even answer during past interviews, “Papa ko nga e, binaril ng pulis. Gago yun e, gago yung pulis e.” (My father was shot by the police. Very merciless, the police were merciless.) Behaviorally, Joan describes Martin, Jr. as a sadista (a sadist) because he would often beat up his friends when he teases them. Gerard treats him as his own, but he would sometimes scold Martin, Jr. because he keeps on teasing his younger sister.

Martin’s family, on the other hand, would blame each other for what happened and for having a house in the area. Initially, they had plans to sell the house, but Martin’s mother did not agree; his father claimed that if they had moved out earlier, Martin would still be alive. Sometimes, he would also blame Joan for the death of Martin. She would then explain to them that it was not her fault.

Coping as a means of survival

Joan’s coping mechanisms were hanging out and drinking with her barkada at night. She would leave their house and escape from her son to go out with her friends. She would also often use the internet and Facebook, where she met her current partner, Gerard, who lived nearby.

Joan shared that other people were encouraging her to ask help from some judge regarding her legal case, but she did not know how to go about it. They were encouraging her since she had video evidence; however, she says that she does not have a copy of the video anymore.

Joan talked to her mother, Sharon, about Martin’s documents such as death certificates and medical records and whether she should throw them away already. Sharon advised her to keep them because it may be helpful in the future. Aside from these kinds of conversations, they do not really talk about the incident.

As for Martin, Jr., during the times when he would cry because he misses his father, Joan would comfort him and cry along with him. She would say,

“Wala e, wala na tayong magagawa, pinatay ng pulis yung papa mo e” to console him. (There’s nothing we can do now; your father was killed by the police.) She also told Martin, Jr. that she does not want him to become a police officer when he grows up because police officers abuse their power. “Ayokong maging pulis ka dahil yung mga pulis kasi abusado.” (I don’t want you to become a police officer because they are abusive/they abuse their power).

Generally, Joan also struggles when talking to other people about the incident. Even up to this day, she admits that she still feels nervous and scared especially during interviews. She also shares that this fear is often amplified when there are police officers around. Because of her experiences with them, whenever she sees them or whenever they go back to their area, her knees would tremble because of fear.

Biopsychosocial-spiritual Needs

The most pressing need for Joan and her family after the incident was money. She worried about where to get the money to pay for the wake and burial, as well as the money to sustain their everyday expenses such as food, milk for the child, etc.

However, she did not feel alone because her friends were often with her. She would just message them and they would go out.

Aspirations to address the EJKs

What Joan really wants is to have justice for Martin’s death, because she believes that this would be beneficial for the future of her son.

Hindrances in Attaining Resolutions

Joan thinks that she was hindered from seeking justice by the statement of her motherin-law, as well as the lack of money to pursue it. Even if she wanted to, they tell her, “Ilalaban mo nga, hindi naman din na maibabalik yung buhay ni Martin” (Even if we fight for justice, it will not bring Martin back to life.)

Financially, even if she is having difficulties, she is embarrassed to borrow money from her neighbors and friends knowing that she does not have a job and has no means yet to pay them back.

Social Services Accessibility during Covid-19 Pandemic

During the pandemic, Joan’s family received financial aid from the government through the Social Amelioration Program (SAP). The church has also provided them with food packs such as rice, milk, canned food, etc.

Gerard’s income was also affected because the company he was working for closed. He was transferred to another company, but eventually it closed down as well. Gerard only had a week of unemployment for each time he was transferred yet lost his job because of the company closing down. Thankfully, he eventually got another job. However, the weeks of being unemployed still affected their weekly income and budget.

At home, Martin, Jr. has modular and online classes, although Joan shares that he does not want to do his modules and would hide whenever he had online classes. Despite being in Grade 1 already, he still is not able to write his own name, so Joan even asked his teacher to have him repeat the 1st Grade. However, the teacher did not agree because they are reportedly not allowed to do that. Joan clarified that Martin Jr. would attend his physical classes before; he just does not want to “go to school” at home. As for Germaine, who is two years old, she is being taken care of at home by Joan.

Journey towards Recovery

Joan said that the moment when she felt that she was moving on was around 2018 when she had a partner. She felt at ease knowing that there will now be a father figure to her son.

“Hindi naman po sa okay, may pagkukumpara pa rin po.” (Not that it’s fully okay, I still compare them sometimes). She admitted that there are still moments when she would compare Gerard and Martin, especially when they fight. She says that Gerard drinks a lot and would cause a mess whenever he was drunk, so she would scold and tell him that she never had such trouble with Martin before. However, she says that he was really helpful to her and her family, especially in providing for them.

Catalyst for Change

Joan’s advice to people who have experienced the same situation is,

“Tatagan nalang nila ang sarili nila, malalagpasan din nila yun, na ganun yung binigay na ano ni God” (Be strong, you can overcome it, it is what God has given you).

Significance of Healing and Recovery

Joan expressed her gratitude to all those who have supported and helped her in raising her son, especially Gerard. She is also thankful to those who gave them financial assistance and food, rice, milk, etc.

Joan believes that because of this experience, she realized how it is to lose someone and she acknowledges all the things she has learned through the process.

Hopes and aspirations

Joan only has dreams for her children, whom she treasures the most. She just wants to focus on her children’s welfare and has made many sacrifices even to the point of refraining from buying anything considered non-essential.

Joan hopes that her children would study well and would achieve all their dreams in life. For her son, she hopes that Gerard would stop drinking and start taking care of his health.

For her community, Joan shared that there are a lot of chismosas or gossip-mongers (including herself), and she said that they are helpful because they would provide information on their community, especially when there are police officers visiting them, thereby giving community members a heads up everytime. She added,

“Pangarap ko yung mawala si Duterte… kasi sabi ni Duterte, mga adik daw papatayin, pag magkita daw sila siya daw mismo ang papatay. Kawawa naman yung mga pamilya ng mga tao.” (My dream is for Duterte to be gone… because Duterte said to kill the addicts; that if he’d see them he would kill them personally. What about the families of those people?)

Symbol of Journey

Joan chose the church as her symbol of hope, since they have helped her a lot in her journey to recovery and healing. She also shared the importance of the support of her family, particularly her mother, older brother, and sister-in-law.

She drew flowers as well because they are pleasant to look at, and the sea, because she wants to relax and unwind by the sea. She also desires for Sharon to get some fresh air by strolling near the shore.

a community that supports and loves

Claire met her first boyfriend, Erik, in 2003. They have had four children: teenagers Vic and Vera, and two very young children, Vlad and Von. They separated for about four years but got back together in 2015, hence the huge age gap of their children.

During the time when they separated, Erik had another relationship with someone who was involved in drug-related activities, which influenced Erik. Though Claire was aware of Erik’s activities, she never got involved in them. Erik was arrested in March 2017 and was in jail for eight months until his case was dismissed in November due to the non-attendance of his arresting officer during hearings.

Circumstances of Death

Before Erik’s death in 2018, he was at his uncle’s house at around 02:00 am, smoking with him. His uncle went inside the house to feed his child who woke up crying. When Erik was alone, he went downstairs and saw a chair where he laid down. Suddenly, gunmen riding two motorcycles shot him 11 times on his head and chest while he was lying down. Erik’s uncle heard the noise, went outside, and found Erik’s lifeless body laying flat on his stomach.

According to Claire, Erik was a former drug user and was in the masterlist of drug users in their barangay. He was detained in Bicutan for eight months before he was killed. Although the gunmen riding the motorcycles are unknown, Claire is convinced that they are related to PDEA or the Philippine National Police (PNP).

Death Notification

Right after the incident, Erik’s uncle called Claire and they went to the crime scene. When she arrived, the barangay officials were there as well. Members of the SOCO were also present and asked Claire several questions.

After the burial, several stories came out saying that it was “palit-ulo” (a head in exchange for someone else’s head); however, Claire still does not know the truth about the death.

Impact of EJK and Legal Justice

Claire decided not to pursue a legal case against the killer at first because she was afraid of the harm it might entail and she was ignorant of her rights and the legal process involving EJKs. However, through the help of CHR, Erik’s case was filed and the family is now waiting for the release of the resolution.

Community Response

Since their neighbors were aware of their circumstances, particularly about the drugrelated activities of Erik, Claire felt that she was being judged for choosing to be with him despite the previous separation. Claire felt that her neighbors still think lowly of her and her husband because of what happened. Admittedly, she said she knew of Erik’s activities, but still chose to be with him and even had more children. The unusual circumstances of Erik’s death caused both judgement and questions from people around them. To mask the shame she feels when she is asked regarding the cause of death, she would often joke that “Nakalimutan niyang huminga.” (He forgot to breathe).Her son, Vic, was also often teased by his playmates, “Vic, Vic, diba namatay papa mo kasi binaril?” (Vic, Vic, didn’t your father die because he was shot?) And although he does not respond to this, Claire can see that he is ashamed. She comforts him by saying, “Nak, hindi lahat ng ganoon tao, hindi naman naging masama si papa niyo diba? Napasok lang siya sa ganyan.” (Child, not all people like that [are bad]. Your father was not a bad man right? He was just involved in such activities that’s why this happened).

Despite all the judgement and comments from the community, Claire says that she disregards them and chooses to continue with their lives as a family.

Perception of Legal Justice

Claire was interviewed by the CHR last year and was told that they have processed her case and are now just awaiting the resolution. Claire did not pursue anything at first because she thought that it was also Erik’s fault that it happened to them. She shared, Parang hindi rin po talaga ako interesado kasi noon una talagang nasa isip ko na ang kinamatay kasi ng asawa ko dahil diyan sa bisyo niya. So parang naisip ko, talo ako. Anong mangyayari kasi ganoon talaga yong nakulong nga siya dahil nga diyan e. (I was not really interested before because in my mind, he died because of his vices. I thought that I was on the losing side, what can I do if he was arrested because of his activities).

Now, Claire wants the killer to be identified and to understand why Erik was killed; whether it was his arresting officer or if it was actually planned that they release him from jail and then kill him after. She says that she is not sure if she can get justice during

this administration, since she agrees with the WoD as an intervention and believes that drug users are at fault. Although, she admits that there are really authorities who abuse their power.

Unang-una po actually Duterte po din talaga ako e. E ang [iniisip] ko kasi doon kaya rin naman nangyayari din kasi sa kanila yan ay kasi hindi rin sila nagtitino. Hindi nila tinitigil kasi pinapatigil na sila pero hindi parin nila tinitigil so yoon naman yung side ni Duterte na nakuha ko parang wala na ngang krimen o kaya mga ganiyan magsipag-tigil na nga. (First of all, I am pro-Duterte. I [believe] it happened to them because they (drug-users) did not change for the better. They did not stop even though he (Duterte) told them so, I think that is the side of Duterte. If they stop, there will be no crimes anymore).

External Resources

One of the first things Claire took care of after the incident was the SSS benefits and pension of Erik. The church, through the PAGHILOM program, has also been very helpful to Claire and her family by providing their basic needs such as rice, milk, and other food items. They also help the children by providing a monthly allowance for their education. A former Quezon City mayoral candidate (Crisologo) also assisted the family by giving them Php 20,000 (USD 401) for the burial expenses.

External Support

Claire shares that some of her neighbors extended help to their family, especially because she just gave birth at the time and was having a very difficult time.

Biopsychosocial-spiritual Impact on the Surviving Families

After the incident, Claire would often find herself staring at a blank space and lying down on her bed all the time. She would also find it hard to sleep well. Since Claire just gave birth to Von at that time, the stress caused her to have a relapse or binat. Consequently, Von, as a newborn, suffered from health concerns such as G6PD deficiency in his blood and low oxygen levels.

Overthinking and crying for many nights were also some of the effects Claire experienced. She thought that she had hit rock bottom and felt so depressed that she pitied their situation after Erik died. Vic, on the other hand, had a repeating sentiment that surprised Claire: “Papa, igaganti kita, doble pa... kung sino mga gumawa sa’yo niyan” (Papa, I’ll avenge you, twice... to whoever did this to you) were his words during Erik’s wake and funeral, where many of his and Claire’s friends came to extend condolences and emotional support to the family.

Vera, the only girl, became quiet and withdrawn from her classmates and friends. Claire also noticed that she would occasionally zone out, lose her concentration, and would stop doing art. This made Claire sad because she knew her daughter as someone active in class and loves making cards for them. Moreover, both her and Vic’s studies got affected due to incurred absences because Claire had to leave their two younger siblings in their care. During this period, Vic also had to grow and mature right away to stand as the father of the house.

Financially, Erik’s sudden death left Claire and the children in deep debt to make ends meet. Erik was no longer alive to provide for the needs of the children, so Claire had to take on multiple jobs.

On the other hand, Claire’s faith became stronger after Erik’s death. She held onto that faith more than ever and prayed that God would give her comfort, as well as show her the purpose of the crisis she and her family was going through and the path she needed to take.

Coping as a means of Survival

Claire’s ways to cope with the biological and emotional effects of Erik’s untimely death were distracting herself by watching movies, listening to music, talking and drinking with friends, and praying. She also played a vital role in helping Vera cope with the emotional and biological effects the child experienced. They would often cry their hearts out as they remember Erik. Claire guided her daughter and explained to her their situation so she would understand.

Biopsychosocial-spiritual Needs

Since Claire had a relapse and Von had G6PD deficiency, they needed urgent medical help. Von underwent a screening and a series of pediatric check-ups while Claire settled on having suob or a saltwater steam therapy for the relapse. Money was also an urgent problem and need for the family because of the expenses of Erik’s death and the medical check-ups Von had to undergo, causing Claire to borrow money from others.

Aspirations to address the EJKs

Claire feels like she was passive and had little knowledge about her rights back then. If she were to change something in the past, she would have filed a legal case immediately and would have been more questioning about how the barangay and PDEA processed the case.

Hindrances in attaining Resolutions

The major challenge that Claire faced back then was that she found it difficult to focus her thoughts. This resulted in her being confused and unaware of how to go about everything. The only thing she was sure of was that she needed to work to fend for her children. The financial crisis they encountered also hindered them from meeting their needs. There came a point where Claire was reported in their barangay for the debts she owed and some people in their neighborhood discriminated against her by not letting her borrow money.

Social Services accessibility during COVID-19 Pandemic

Claire shared that their family was scared of contracting the virus. Although she lost her job because of the pandemic, Claire said that it was during this time that they felt better because of the relief goods and financial aid that they received which meant that they now have stocks of food at home, which was a very rare case pre-pandemic. Vic and Vera have online classes and modules, but Claire thinks that online classes are not enough or sufficient for learning. Claire shared that aside from challenges with the load expenses for online classes, signal, and internet connection, she feels that the children do not take it seriously because it is done online.

Journey towards Recovery

What helped Claire recover from the loss were the support and love she received from her friends, her self-acceptance of the situation, her self-awareness and occasional selfreflection, the advice and intervention given by PAGHILOM, and the family program she went through at Abot Kamay Alang-alang sa Pagbabago (AKAP Pamilya). She shares, Ang ginawa ko pinaunti-unti ko po yung sarili ko na buhayin uli, parang naalala ko na kailangan pala meron ako marinig na ibang mga salita, kasi dati sarili ko lang ang naririnig ko kaya nga doon ko rin po naisip na hindi ko rin pala kaya na solusyonan yung problema ko nang ako lang so dumating na nga po yung simbahan, yung PAGHILOM, doon paunti-unti po nagbukas po dati kasi nang ‘pag nagpe-pray ako, sinasabi ko na ‘Sige po, ipakita mo lang sa’kin kasi wala nga ako sagot.’ Doon ako kukuha ng sagot sa mga mangyayari sa’kin e. So ang nasabi ko sa sarili ko na kailangan pala talaga na once nadapa ka ikaw rin pala ang babangon sa sarili mo. Tapos lahat ng bagay na pagkakamali, doon ka rin matututo. (I gradually lifted myself from where I was. I remembered that I needed to hear others’ words of encouragement because before, I was used to keeping everything to myself, but I realized that I needed other’s help to solve my problems. The church and PAGHILOM helped me and that started my openness because before, I would just pray, ‘Please show me the answer because I don’t know what I should do.’ After praying that, I would solve my own problems based on the next things that would happen to me. So, I figured that everytime you fall, you are responsible for how you will get back up again.

Then, all your mistakes will be a learning experience, and you will know yourself through it.)

Catalyst for Change

Claire will encourage other EJK survivors by giving them advice that could help their situations or introducing them to organizations who could help them access and avail of the services they need.

Significance of Healing and Recovery

Claire thinks that it is necessary to reflect and accept the situation to be able to move on and move forward. “Kung gusto mo mabago buhay mo, unahin mo muna yung pag-iisip mo” (If you want to change your life, change your mindset first.). She believes that she has to work on herself, so that whatever life throws at her, she will be ready.

Hopes and Aspirations

Claire desires to see and be with her future grandchildren. She said she will be fine if she can be assured that they are steady and strong enough to face the world. She wants her children to finish their studies and be stable in life and not experience the kind of life she had to go through. She wants a safe and secure community, one where no one needs to be in fear that their children or families might be the next victims.

Finally, Claire hopes that the government would change its policies on employment, including wage increase, age requirement for some jobs, and the provision of more opportunities for everyone. She also hopes that they would address the cases of abuse of power by the police. She hopes for peace and equality in the country, for everyone to have employment and a livelihood, and for the world to be free of wars.

Symbol of Strength

Claire described her strength as the result of the collective efforts of the people around her to help her. She was not abandoned by her true friends during the crisis she and her children went through. The church and PAGHILOM’s intervention, and the friendships she had built because of it, became her strength and helped her have a stronger faith in God. She elaborates that her family and friends are her mirrors when she forgets her capacities as a person and they encourage her to move forward in life. Claire shared that the ultimate reason why she has recovered and continues to move on are her four children.

persevering love

The Story of the Batislaon Family

The Batislaon family, residing in Bagong Silang, Caloocan City, is composed of the parents Kristina (56 years old) and Boy (59 years old), their 33-year-old daughter, and their 12 grandchildren who are all minors. Kristina manages a small sari-sari store while Boy works as a painter. Kristina and Boy’s five other children live away from the family while their two oldest sons, Mon and Vin, were killed in a drug-related encounter last 2017.

Kristina described Mon and Vin as both being dearly loved in their community. She narrated how the two would always help their neighbors whenever they could, especially the elderly, and how much love the community gave back to the two in return. Mon and Vin were also good sons, siblings, and fathers; Mon, in particular, was called ‘papa’ by his other siblings as he was protective and caring towards them. For Kristina, she could not ask for anything more from her sons.

Circumstances of Death

In February 2017, around seven in the evening, 32-year-old Mon asked permission from Kristina to attend a friend’s wake. Kristina allowed him, albeit reluctantly, because, according to her,

“May kota sila nga kinse ka-tao. Baka sabi ko mamaya, mahirap na” ([The police] has a quota of 15 people. I said that it’s dangerous [to be involved]). Though she allowed Mon to go, she still noticed that Mon was feeling restless. At around 10:00 in the evening, Kristina herself felt uneasy too, as if a heavy weight were resting on her chest. After a few minutes, a loud shooting sound was heard, which roused Kristina from her sleep. Soon, Kristina’s daughter-inlaw arrived at their house with the news that Mon was shot by unknown men.

“Ma, si Kuya, Ma, nabaril” (Ma, Kuya was shot, Ma).

According to Kristina’s daughter-in-law, Mon was stopped by barangay officials and policemen when they arrived at the place where he was. They pointed a gun at him, so he raised his hands in surrender even though he was not the person they were looking for. Despite this, he was still shot. The witnesses saw Mon running away to safety, but

he soon slumped on the concrete, screaming “Ma, tulungan mo ako” (Mom, help me) as he slowly bled to death. Mon was immediately rushed to the hospital by Kristina’s brother. Kristina was able to arrive at the hospital, but there she was made aware that Mon had died on arrival. A police officer asked her about the incident, but she brushed him off.

Sabi ng pulis, ‘bakit ano nangyari? Sabi ko, ‘wag ka na magtanong, alam ko nag-uniform ka lang, kayo may gawa niyan. Tinignan niyo lang kung buhay pa ang anak ko. Bakit, anong kasalanan ng anak ko?’ Wala, umalis sila kaagad. Umalis sila kaagad, hindi na sila nagsalita. (The police asked, ‘why, what happened?’ I told him, ‘don’t ask, I know you just put on your uniform, but you were the ones who did it. You just want to see if my son is still alive. Why, what did my son do?’ Then, [the police] just walked away. They walked away and did not say anything else.)

According to Kristina, police officials did not want to release Mon’s body unless she signed a document signifying that it was “Caloocan’s most wanted criminal Joey” that killed Mon. Due to panic and her desire to be with Mon, Kristina signed the document. According to the autopsy, Mon’s cause of death was a gunshot wound to the heart.

Tapos pinapasa-pasahan pa nila, ayaw nila ibigay sa akin ang bangkay ng anak ko kung hindi daw ako magpirma doon sa tinuturo nila na yun daw ang pumatay sa anak ko… Syempre nalilito ako; para makuha ko lang yung anak ko, pumirma ako. Doon ang pagkakamali ko, hanggang ngayon hindi ko matanggap sa sarili ko bakit nagpirma ako dun. (They keep passing him around; they did not want to give me my son’s body if I don’t sign [the document], saying that the person they’re pointing at was the one who killed my son... Of course I was confused; I just wanted to get my son so I signed the document. That was my mistake— until now, I can’t accept that I indeed signed it).

A few months later, while Kristina was still grieving for the traumatic loss of her oldest son, her second son Vin was also killed. She recalled the incident vividly: it was August 2017. Vin’s child got sick, which prompted Kristina to urge him to go home. At six in the evening, Vin decided to buy food in the wet market, where he was called by barangay officials and policemen who were waiting in the place. He was frisked, and though nothing was seen on him, an official still signed for Vin to be ‘brought in’ with them. One of Kristina’s daughters-in-law told Kristina the news and she immediately ran to the market. She came across one of Vin’s friends who told her that Vin’s face had been covered by a black cloth and she needed to hurry as Vin was being taken away. She then came across a tricycle driver who gave her a ride and they visited all nearby police stations to try and find Vin, but to no avail. At 11:00 in the evening, they arrived at another police station. However, the officers drove them away.

Tinanong ko ang pulis, sabi niya,

‘Nay hindi kayo pwede dito kasi mamaya, madaanan kami ng media, kung ano sabihin naman ng media’. Ayaw ko umuwi. Parang na-ano ko nga, parang andyan sa loob ang anak ko eh. (I asked the police [if Vin was there], and he told me ‘Nay, you are not allowed here because the media might see you; they will say something again [if they see you]. I did not want to go home, because I felt that my son was inside the station.)

That time, Kristina was with her then pregnant daughter, so they decided to go home. According to one of Vin’s friends who was in the same cell as him, at around 01:00 in the morning, all jail occupants were made to face the wall, but Vin’s friend was able to see that Vin was shot with a silencer and was put in a sack. Kristina was then made aware by their neighbors that Vin was found dead in an alley with a gun and methamphetamines worth Php 100 (USD 2) on his body. He sustained one gunshot wound on his head and another four on his chest.

Nakita siya may .38 na siyang hawak. Tapos may shabu na siya dito. Sabi ko ‘Magkano yung shabu na nakita niyo sa anak ko?’ Isang daan daw. Isang daan? Doon palang sabi ko, kinapaan na siya halos buong katawan niya walang nakita. Ngayon may shabu na, may baril pa. (He was discovered with a .38 gun. There was also methamphetamine. I said, ‘How much methamphetamine was found on him?’ They said it was worth 100 pesos. That’s when I said that his whole body was already frisked and nothing was found then. But then suddenly there’s methamphetamine and a gun on him.)

Death Notification

The community members, such as Kristina’s relatives, the store owners, and other passers-by, were the ones who relayed both incidents to Kristina, as they have also been the ones who witnessed the killings. When Kristina would go to the places of the incidents or when she would attempt to find her sons, it was her neighbors who would guide her to the places where her sons were last seen.

Impact of EJK and Legal Justice

Kristina shared that upon the tragic loss of her sons, the first things she thought of were who and where to ask for help. She busied herself with trying to seek help as she wanted to avenge her sons. For her, what was important was getting justice for her family, but she claimed that she could not do it on her own. This is why, after one year, when PhilRights reached out to her to explore what happened and explain about human rights, she did not hesitate and coordinated back with them, which then led to her being referred to PAGHILOM. She said,

“Yan talaga ang [hinahanap] ko, kung saan ako lalapit, para mabigyan ko lang naman ng hustisya ang dalawa kong anak.” (That was really my [concern]— who can I reach out to, where will I go, so I can give justice to my two children).

Community response

Mon and Vin were loved by their neighbors. According to Kristina, the community was angered and was in disbelief upon knowing that Mon and Vin were killed.

“Nagalit nga sila bakit daw yung dalawa pa ang kinuha. Bakit daw hindi yung pinaka [gumagamit] nga talagang...” (They were angry. They were asking why those two, out of all people, were killed. They were asking why those [who were really involved] were not taken instead).

Additionally, she shared that she did not hear any negative comments from their neighborhood. Her family was given immense emotional and financial support for the burial and the community would often look out for her as she described herself being ‘out of it’ when the incidents just happened.

“Marami silang nagpapayo sa akin kasi parang wala na ako sa sarili ko kung baga… nasiraan na ako ng ulo. ‘Huwag ka mag pakasira ng ulo mo Kristina, nandito lang kami’. Ang dami nila pumunta sa bahay.” (A lot of them gave me advice because I was out of my mind. ‘Don’t lose yourself Kristina, we are here’ [they said]. A lot of them visited me).

Perception of Legal Justice

According to Kristina, she was told by the police that she would have a hard time filing a case against the people who killed her sons as she signed a document stating that “Joey” was the one who killed Mon. The police are also in possession of Vin’s police report and autopsy report. As of now, Kristina is still waiting for the right time to file a case against the perpetrators. For her, with the current Duterte Administration, she would have a hard time getting justice, so she is just waiting for Duterte to step down. “Syempre pababa na [si Duterte], dyan ka na [magsampa ng kaso], kasi kung magsampa ka ng kaso [noong] 2017, pag malaman niya yan, mahirapan ka pa.” (Of course [Duterte]’s end of administration is near, that’s when you file a case, because if you filed a case in 2017, if he knew about it, you would have a hard time). Kristina further shared that justice can be served during Duterte’s administration if people would work together and fight for the same cause.

External Resources

When the incidents happened, Kristina asked help from her neighbors. Because the burial fees reached up to Php 25,000 (USD 503), excluding their other expenses such as basic needs and the processing of their documents, she was able to ask for financial assistance from her community. Her neighbors also urged her to seek assistance from the Caloocan City Government, but Kristina refused.

“Sabi nga “sige, humingi ka doon kay [mayor],” sabi ko, “Ha? Ako pahingiin ninyo doon?.” Hindi ako mag-[hingi] kasi sabi ko gobyerno.” (They told me, ‘Come on, ask help from [mayor]’, and I said ‘Me? You’ll make me ask for help from them?’ I refused because they are still part of the government.).

External Support

The support Kristina received from her community is notable. Her neighbors were immediately beside her and provided Kristina with immense emotional and physical support the moment the incidents happened. They urged her to take care of herself and made sure Kristina was eating well, which was something that proved to be challenging as Kristina was ‘out of it.’ Organizations such as PhilRights and PAGHILOM had also been present, although Kristina had only been in contact with them a year after the incidents happened. Nonetheless, Kristina considered the organizations as a very important support system as she tried to learn more about her rights and as she underwent her recovery process.

Biopsychosocial-spiritual Impact on the Surviving families

The incidents brought immense negative effects to the family, such as being unable to sleep nor eat properly. Kristina suffered from a weak body to the point that her children and neighbors had to urge her to sleep and eat. Psychologically, Kristina shared that she had been unable to focus on anything else and thus was unaware of everything that was happening. She remembers feeling irritable and angry towards herself and towards her grandchildren whenever she would see them cry.

“Yung isang maliit na umiiyak, parang ginasundot yung utak ko, parang galit na galit ako sa bata, kaya niyayakap ko yung bata. Kapag umiyak siya naisip ko kaagad ‘kung may tatay lang to, hindi maganito yung mga bata.” (One of my grandchildren, everytime she cries, it’s like my brain is being nudged and I feel anger towards the child, which is why I just hug her. When they cry, I always think “if only they had their father, this would not happen to them”).

Kristina’s children on the other hand did not let her see them expressing their emotions. They tried their best to focus on their mother, which was why they would not cry in front of Kristina in fear that she would get worse. One of Vin’s children wanted to be a police officer, so he could find the ones who killed his father. Some of Kristina’s grandchildren would also immediately take cover under their tables whenever they saw police officers. For the community’s treatment towards them, all they received was immense support and they did not hear any negative commentary from their community, as in fact, their neighbors felt the same anger towards the perpetrators. Her neighbors vowed that they would never believe that Mon and Vin deserved what happened to them because they knew the two since they were kids. Financially, the family lost two of their members who contributed to their income, as Vin and Mon would always assist their father in their house painting job. The exorbitant amount of the funeral, along with their basic needs, also exacerbated the family’s financial status.

“Wala talaga, pati tindahan ko kasi nagsarado kasi lahat na inipon ko na sa tindahan doon napunta doon sa kay Vin, sa pagpapalibing sa lahat.” (Even my sari-sari store closed down because all of our savings went to the burial costs).

In addition, when the incidents happened, Kristina shared that she lost faith towards God and even blamed Him for the tragedies her family faced.

Coping as a means of Survival

Kristina was able to heal from the incidents through the help of her family, her neighbors, and herself. She was able to take care of her body because she considered her children and grandchildren; she thought that if something were to happen to her, they would suffer too.

Kristina took care of her grandchildren and ensured they were eating properly by copying what Mon and Vin usually did to feed their kids. Kristina was able to stabilize her emotions and feelings by always thinking about what Mon and Vin always told her: “Alam namin matapang ka” (We know you are brave).

Perhaps one of the most effective ways that she was able to heal was through the support of her neighbors. They would often deliver food to their family as well. In addition, they shared her grief and would often tell her that she needed to get herself together for the sake of herself and her family and so that she could continue her fight for justice.

“Sila na [ang] umiiyak [para] sa akin, dun ko narealize na hindi pala nila ako napabayaan. Andiyan pala sila para yakapin ako kung ano problema ko.” (They cried for me [when I couldn’t anymore], and that was how I realized that they would not abandon me. They were there to accept me, problems and all.).

Her neighbors were also a big help in removing some of the stress the family felt over the burial costs of Mon and Vin. One of Kristina’s sisters-in-law extended financial help, as the latter also lost a child; they were able to relate to each other well. Kristina’s belief, on the other hand, was able to give her strength. While she was still full of anger and was questioning why the incidents happened to her family, she was also able to hold on to the belief that what happened to her sons was not the work of God but rather the work of the devil.

“Naisip ko rin na bakit sisihin ko Siya na kung tutuusin hindi Niya naman gawin yung bagay na ganun ...nakapag isip ako na ang ginawa nila sa anak ko gawain ng demonyo, hindi gagawa...hindi gawain ng Panginoon.” (I thought, why should I blame Him? In fact, He would not do this [to my sons]… What they did to my sons was the work of the Demon; God would not do this.). Because of this thought, she was able to realize that she should not blame God, and instead persist to overcome the tragedies she went through.

Biopsychosocial-spiritual Needs

It was hard for Kristina to determine the exact needs of her family when the incidents happened, as she was unable to focus on anything due to numbness and grief. She felt that she needed someone to remind her that she was still allowed to feel things, as she herself could not feel any emotion. Meanwhile, her family, who also needed the time to grieve, felt that they could not do so since they still had to focus on trying to survive and arrange Mon and Vin’s funerals. She felt that this was especially true for her children, as they did not allow themselves to express their emotions out of fear that Kristina would feel worse.

In addition, her family needed to provide for their basic needs, which had been hard due to the exorbitant burial fees. They gravely needed funds for the funerals, since their meager income could not cover it, especially since there were only a few months in between Mon’s and Vin’s death.

As for the spiritual impact, it was mostly on Krisitina, who needed someone to bring back her faith in God, as all she felt back then was remorse, anger, and doubt.

Aspirations to address the EJKs

All Kristina wants is to have justice for her sons. She wants to avenge her sons and, if possible, file a case against the perpetrators.

Hindrances in attaining Resolutions

Despite all these factors that aided Kristina and her family’s healing progress, there were still a few that stopped them from healing properly. For one, their financial status. Due to a meager wage, loss of income-generating family members, and exorbitant burial fees, they were hindered from accessing basic needs and having the proper amount of time to grieve and mourn.

Additionally, the stigma Vin’s children experienced in their school exacerbated the grief the children went through as they were always teased and excluded. Finally, Kristina’s distrust and derision towards the government also prevented her from seeking assistance, since she would always think that the government was the reason why these HRVs even exist in the first place. For her, these violations have been normalized and it has been hard to have any kind of hope towards any chance of achieving justice and healing.

Social Services accessibility during COVID-19 Pandemic

Currently, with the COVID-19 pandemic going on, the family has had a hard time providing for themselves. Due to current protocols set in place, Boy’s job has been affected due to mobility restrictions, which in turn affected the family’s access to basic needs. “Malaking epekto kasi kailangan mong bumili ng bigas... wala kang pera pambili kasi wala ka ng trabaho. Gusto mo man lumabas para mag trabaho hindi ka makapag trabaho.” (It has a great effect since you need to buy rice… yet you don’t have the money [to buy rice] since you don’t have a job. You want to work, yet you cannot go outside).

The children are stuck inside their home and unable to play outside. The pandemic affected their emotional well-being, as they can no longer do the things they want to do. Furthermore, they feel vulnerable and fearful of their health.

Journey towards Recovery

As time passed by, Kristina was able to not just heal, but also recover from the tragedies her family faced. For her family’s biological well-being, she would always urge everyone to eat together and would often highlight the importance of looking out for each other. It was also a chance for her grandchildren to live healthy, as they would always observe how Kristina would take care of herself.

Another effective way that helped in Kristina’s recovery was the PAGHILOM program, where she was able to observe how other members slowly recovered from the pains they went through and where her feelings and emotions were given focus. She found a safe place where she could grieve and mourn without anyone judging her. Kristina found another family who experienced the same pain and trauma, thus she felt that she was not alone in her struggles. PAGHILOM also provided her with psychologicalspiritual counselling sessions, relief assistance, livelihood opportunities, and financial assistance which she used for her sari-sari store. Most importantly, it gave her the

opportunity to reach out to other HRV survivors. For her, she wanted to extend the same kind of love she receives from PAGHILOM to other survivors. Her belief in God was strengthened and she continues to have her neighbors’ unconditional support. Organizations such as PhilRights, CHR, and IDEALS, Inc. were also able to provide legal assistance to Kristine’s fight for justice.

Ang pinaka naisip ko talaga yung hindi nila kami pinabayaan, na may tao pa pala na nagmamahal sa amin kahit na ganyan yan sa mga pulis--’ganito kayo, ang sama niyo,’ pero meron pala talagang mga tao na hindi naniniwala sa [sinasabi ng mga pulis]. (I thought, there are still those who would never abandon us, that there are people who still love us even though that’s how the police labels us—’you are like this [drug users]; you are bad.’ But there are still people who do not believe [what the police say]).

Catalyst for Change

Since Kristina’s membership in PAGHILOM in 2019, she usually roamed around their neighborhood to look for other HRV survivors. For her, it is important that they can have the same access to the help and support that she had, which is why she would always tell them not to be fearful and that help is always available; healing and recovery are possible. It makes her happy whenever she can help other HRV survivors. “Ang sabi ko, mahal ko sila kasi pare-parehas kami ng nararamdaman.” (I tell them I love them because we all feel the same thing).

The continuing love she has for Mon and Vin is being extended to the other HRV survivors in hopes that it can fill the gap left by their deceased loved ones.

“Kung anong ginagawa ko sa mga anak ko nung buhay pa sila, parang ganun din yung ginagawa ko sa mga kasamahan ko ngayon.” (What I did for my sons when they were still alive, is also what I do for my co-members).

Significance of Healing and Recovery

Healing and recovery are important for Kristina. It allowed her to not remain a victim forever; instead, it gave her the opportunity to be a survivor and a human rights advocate. Through her journey in coping and recovery, her tragedies did not pull her down as she was able to have the strength to continue standing up instead.

Hopes and Aspirations

Kristina has a lot of hopes. Her personal dream is for Mon and Vin to receive the justice they deserve. She also hopes for her grandchildren to be able to finish their studies despite their fathers being absent. She hopes for her community not to undergo the same pain and grief she felt and for the government to have a leader who does not allow for merciless EJKs. She hopes for a country with respect for human rights and without COVID-19 and she hopes for unity across the whole world.

She plans to continue learning how to move forward so that her journey to recovery remains unhampered despite all the challenges she faces.

Symbol of journey

Kristina describes her whole journey with a symbol of a heart: a human body part which expresses everything that constitutes her, her experiences, thoughts, emotions, feelings, strengths, and weaknesses. In her heart is where she stores her belief in Christ and her unending wish for justice for Mon and Vin.

a new slate

The Story of the Lopez Family

The story of the Lopez family illustrates the Filipino value of close family ties. The story was shared by Ella, who is both a dedicated young mother and a loving sister. Starting from her initial family, Ella is the eldest among four children of the Lopez family: Ella, Jeff, Tansoy and Lala. Despite being so young, these four, along with their parents Chua and Elisa, would suddenly have their lives drastically changed by the killing of 17-yearold Tansoy. In addition to their nuclear family, extended family members would also play a vital role upon the death of Tansoy. Prior to the death of Tansoy, the Lopez family resided within an informal settler community in Caloocan City. They have a family-run store, while Elisa worked abroad as an overseas Filipino worker.

Being a young mother growing her own family, Ella opted to move to another barangay within the same city to be with her husband. On the other hand, all her three younger siblings continued with their lives as students. Ella describes Tansoy as a youth who enjoyed his life. Though he was not considered as an extraordinary student, Tansoy was deeply loved and was able to touch the lives of the different persons he encountered.

Circumstances of Death

In March 2017, Ella moved out of her parents’ home in Caloocan City to live with her husband, Dodong, and their growing family in a different barangay in the same city. By July of the same year, and only a month after she welcomed her youngest son into the world, she was forced to contend with the untimely death of her brother, Tansoy. To Ella, it was her paternal uncle, Romeo, who served as bearer of the news that would usher in dramatic changes within the everyday life of the Lopez family. Her uncle oversaw the arrangements needed to transfer the body to the morgue and served as the signatory to Tansoy’s death certificate. Along with Ella’s parents, it would also be Romeo who, in the coming chapters of their family’s journey for justice, would serve as one of the strongest advocates from their family in honor of their departed Tansoy.

Nalaman ko na lang nung kinabukasan sa tawag ni Tito na ‘Nak, kapatid mo nabaril’ tapos ang tanong ko eh ‘Saang ospital?’ tapos ang sagot niya ay ‘Wala na as in wala na namatay na yung kapatid mo pinatay na.’ (I just learned the next day when my uncle called, ‘Child, your brother was shot’ and

then I asked, ‘Which hospital?’ He answered, ‘He’s really gone, your brother has died, he was killed’).

Death Notification

The incident brought extensive media coverage due to the nature of the case: police officers were suspects in the killing of a teenager and evidence of the incident caught by a CCTV camera was reportedly available. Despite feeling overwhelmed due to the large number of people every day during Tansoy’s wake, Ella was also grateful for the presence of the media throughout the entire wake. The media served as both watchdog and documentor of testimonies that attest to Tansoy’s innocence and good character. “... Tugon ng media naman po naging bantay namin sila, nagsilbing security guard... salamat sa kanila din kasi hindi rin nila iniwan si Tansoy doon sa laban ng buong lamay niya.” (The media served as a watchdog; they served as security... Thanks to them as well because they did not leave Tansoy throughout the entire battle during his wake).

He added,

... Naalala ko nun parang may nag-interview, mas marami siguro yung positive [tungkol kay Tansoy] kasi nung panahon na may nag-iinterview, nandun ang makita mo talaga sila... Tapos nakikita ko nun may isa ang footage doon na nagsisigaw si... “Hindi [si Tansoy] masamang tao.” (I remember when someone was trying to do an interview, there were probably more people who shared positive things [about Tansoy] because during the time there were interviews, you would see people there... And I think I saw a footage of someone shouting… ‘Tansoy is not a bad person.’).

Despite the media coverage, the Lopez family was intent on protecting the identities of Ella and her two other siblings. As Ella said, “kumbaga, [ito ang paraang] ng pag-iingat nila mama.” (basically, [this is the way] mama and the others would take care of us). Ella’s parents served as the public faces of the family throughout the upcoming legal battle in addition to their Uncle Romeo who filed for the legal case. No one among the siblings participated in any public interview.

Impact of EJK and Legal Justice

Ella’s initial plan was to rush to her family to verify the news and visit Tansoy at the earliest opportunity. However, one of her in-laws, along with their neighboring community, took the initiative to help her calm down and prevent her from contracting untoward illnesses as she was still recovering from her recent pregnancy. The community helped Ella think things through on how she could go home to her parent’s place safely.

After Ella’s call with her uncle, it was then that her father, Chua, called to confirm what happened. After that call, Ella’s resolve to be with her family and to be a source of support only grew.

Nung panahon kasi na yun, si papa parang devastated na rin kasi parang, ‘Nak di ko na kaya, umuwi ka na, baka hindi kayanin ni papa kasi... uwi kayo dito para may lakas ako.’ So yun din [ang nagbigay ng paniningdigan] sa akin na kailangan kong umuwi. Yun din yung naging reason kung bakit nag-decide din ako na uuwi… parang responsibility ko to be there. (During that time, papa seemed devastated as well. He said, ‘Child, I cannot bear this, come home, papa might not be able to bear this... come home here so that I will have strength.’ And so that [gave me the resolve] that I really needed to come home. That was why I decided I would come home… it was as if it was my responsibility to be there.”)

As Ella prepared herself for what was ahead of her and her family, her in-law pleaded with her to take care of her emotional well-being and advised her to accept the situation and take care of herself for the sake of Tansoy’s memory.

Sabi [ng biyenan ko], ‘We need to accept na ganun na yong sitwasyon. So ikaw ingatan mo yung sarili mo kasi... hindi naman siguro gugustuhin ni Tansoy na may [masamang] mangyari sa’yo.’ So parang dun... yung word na parang kailangan kong bumalik sa sa sarili ko. (My in-law said ‘We need to accept the situation. You have to take care of yourself because… Tansoy would probably not want anything [bad] to happen to you.’ So, it was something like… that was the word that I needed to regain myself).

Meanwhile, Ella and Tansoy’s mother, Elisa, was miles away as she was working as an overseas Filipino worker (OFW). Due to the incident, she was forced to struggle with both grief and the anxiety of possibly not being allowed to come home to her family. She pleaded with her employer who questioned the need for her to come home since her daughter was already confirmed to be dead.

Community Response

In terms of geographical location, Ella experienced the support of two extended communities: that of her current barangay and the barangay where she used to live with her siblings and parents. Moreover, the Christian community she shares with her husband Dodong enabled her to be calmer and to think better about how she would come home and face the challenge that awaited her at her parent’s home, where Tansoy’s body would be housed throughout the entire wake. The family was able to experience the support of the communities through their willingness to testify about Tansoy’s good character in media interviews during the wake and in providing key testimonies

for the legal case. A witness even presented themself with such determination.

Yung kinagagalak namin sila yung lumapit at talagang yung isa hindi ko talaga malilimutan. Yung nakaluhod siya na gusto niyang ikwento kung ano yung nangyari kasi daw hindi siya makatulog kahit na ano nang alak yung inumin niya, kahit ano nang yosi yung gawin niya, hindi siya makatulog kasi yung last word ni Tansoy siya mismo yung nakarinig... bago dalhin si Tansoy sa dead-end ng bahay niya. (One thing we are grateful for is that they were the ones who approached us; one in particular I could not forget. They even knelt and said they wanted to share what happened because they could not sleep despite how much alcohol they would drink, nor how many sticks of cigarettes they would smoke. They could not sleep because they were the one who heard Tansoy speak his last words before he was brought to a dead end).

Ella was also moved by the courage of the youth who, despite the possible dangers of serving as witnesses, were adamant to share relevant information they knew and to heed the call of their conscience.

However, despite the immense support vouching for Tansoy’s character and the strength of his case, others would maliciously claim the witnesses were being “paid.”

Yung mga ilang kabataan din kasi sila yung naging testigo na si Tansoy… Yung mga testigo mismo kumbaga alam naman natin na may risk diba? ... pero nandun yung willingness nila na tumestigo. Although sasabihin nila na binayaran yung testigo pero nandun ako... Nandun ako nung nagpapainterview sila, tapos nandun ako kung paano [yung isa] umiiyak sa akin sa second floor [ng bahay] na hindi siya pinapatulog [dahil sa] konsensya. (And then other youths served as witnesses for Tansoy... To be a witness, of course we know that would entail risk, right? … but the willingness to testify was there. Although some would say others were paid to testify, but I was there… I was there when they were having their interviews, and I was there when [one was] crying to me while we were at the second floor [of the house], saying that they could not sleep because of their conscience).

Notwithstanding the grief of the Lopez family, Ella remains expressive and grateful to the apparent fact of how Tansoy was very well loved, as evidenced by the large number of visitors during the burial despite the stigma associated with being linked to illegal drugs by State agents, and by personal expressions of love from unique characters that were touched by Tansoy’s authentic friendliness. Some meaningful visits were from an elderly jeepney driver who had opened his family to Tansoy and an eight-yearold boy who was often neglected due to how his parents are considered repeat drug offenders. Sharing about the latter visitor, Ella highlighted how, despite the boy being

in much need, he still donated the little he had and he “stood watch” [Filipino tradition of paglalamay] over his “Kuya Tansoy.” Ella shared,

“Ate asan yung lagayan niyo [para sa abuloy]? Maghuhulog ako ng 20 [pesos]”... Kasi pag tinanong mo siya bakit [niya ginagagawa yoon], sabi niya kasi daw pag si Tansoy daw ang bantay [sa tindahan] di daw niya kailangan mangupit kasi inaabutan daw siyang candy ni Tansoy” (‘Older sister, where is your container [for donations for the wake]? I will drop in 20 pesos (USD 0.4)...’ When asked why [was he doing it], he answered that because whenever Tansoy was the one overseeing [the store], he did not need to steal because Tansoy would always give him free candy).

Perception of Legal Justice

Initially, Ella was not intent on seeking justice for her brother as she was preoccupied with the desire to see Tansoy. She was more fixed on asking and hoping to see that her brother was still alive,

“Ang naisip kong kailangan, kailangan ko syang makita. Hindi ko agad maisip kung sino yung pumatay... Ang first question ko is kung buhay pa, pupuntahan ko kung saang ospital. (I was more focused on my need to see him. I was not yet able to think about who killed him… My first question was whether he was still alive and to which hospital he was brought to).”

The Lopez family and their extended family members had a mix of opinions on whether to pursue justice through a legal case or not. They were anticipating the immense toll of having to pursue a legal case within the troubled justice system of the country. However, Ella and her family were able to hope for more when they acquired a copy of the CCTV footage of the incident. From Ella’s paternal side, her father Chua and his cousins were able to jointly recommend and arrive at the resolve needed to pursue Tansoy’s case.

Marami nang nagsipagdatingan... kamag-anak... Tapos different insights, [yung iba gusto ilaban, yung iba ayaw.... dahil] yung bigat nun kung ipagpapatuloy. Tapos... kinabukasan kasi nakakuha na kami ng copy ng CCTV [footage]... Nagkaroon na ng [mungkahi], ‘laban na natin’ kaya nag seek na ng help para makapag file ng kaso. (Many relatives came to visit. And everyone had different insights, [others would want to pursue the case, others would not... because] they thought about how hard it would be if we were to pursue this. And then because we were able to retrieve a copy of the CCTV [footage]...Then the recommendation came, ‘let us pursue this,’ and so we sought help so that we could file a case).

As mentioned earlier, to help ensure Ella and her siblings’ safety, none of the Lopez siblings were publicly exposed. On the other hand, this approach is also in line with the goal of helping ensure the consistency of the narrative regarding the killing of Tansoy, especially since she does not have firsthand knowledge of the incident as she lived away from her brother. She also trusts her Uncle Romeo whom she said is steadfastly holding on to his promise to Tansoy: that he would pursue justice for him, his beloved nephew.

“Si tito talaga yung nag-asikaso lahat. Si tito yung nag file ng... case. Siya yung naghatid kay Tansoy sa morgue... siya din yung nakapirma... sa death certificate... so karamihan talaga ng firsthand information kay tito.” (Uncle was the one who arranged everything. It was my uncle who filed the... case. He was the one who oversaw the transfer of Tansoy to the morgue... he was also the one who signed… the death certificate... so most of the firsthand information is from my uncle).

External Resources

An unexpected yet highly appreciated assistance from the government was provided to the family through the willingness of the barangay to provide the CCTV footage to them and legal authorities, thereby enabling a strong case in favor of Tansoy. Though the barangay is mandated by law to support the family, the surprise and appreciation of Ella and her family are rooted in their everyday knowledge that public officials have consistently fuelled impunity, especially within the context of the State’s anti-illegal drug campaign.

... nagpaunlak naman ang barangay na ibigay [ang CCTV footage] at hindi sila naging madamot kasi kung sa iba yun hindi talaga ibibigay kaya salamat din sa namumuno noong panahon... Pati nga siya naimbitahan din siya sa... sa senado para isalaysay niya si Tansoy. Tapos siya rin kasi yung [nagsaad] sa senado na si Tansoy ay never nadawit sa bagansya sa Barangay at never nabanggit yung pangalan niya na naisuplong or naisangguni sa Barangay. (The barangay allowed us to have a copy of [the CCTV footage], but if it were a different barangay, they would not have done the same. That is why we are thankful to the lead official during that time… That official was even invited to the Senate to testify for Tansoy. The official shared that Tansoy was never reported to the barangay for any violation).

External Support

In addition to the emotional and communal support mentioned earlier, and the willingness of the barangay to fulfill its duty to provide the CCTV footage, Ella shared that different public officials extended financial assistance during Tansoy’s wake; constant prayers were extended through the church; advocacy raising tools and assistance were spearheaded by an NGO; and, free legal assistance were offered by many lawyers and paralegals—some from identifiable NGOs, some unspecified.

Regarding financial needs, Ella’s parents had little to spare to pay for the different expenses associated with the sudden death of a loved one. However, due to different sources and kinds of support, the family was provided for and was able to address all the expenses needed for a funeral.

Biopsychosocial-spiritual Impact on the Surviving families

Ella shared various effects, emphasizing more on the psychosocial aspects which led to biological manifestations. Some physical manifestations were explicit, while some can be surmised from certain choices some of the Lopez family took. However, the most evident and shared effects among Ella and the rest of her family are trauma and insomnia.

Ella, grieving and physically fragile, was exasperated with the attention from different audiences and visitors to her brother’s wake. Every day she felt she had to contend with the media, new visitors, and political visits, both those that brought assistance and those who visited for mere press coverage. She had to deal with the constant preemptive care of family members as they did their best to prevent Ella from becoming too emotional. There was a time she was so angry at demonstrators for disturbing the supposed solemnity of a wake and there were moments when she would cry without reservation and was consequently forbidden to be at her brother’s side during the day. However, she would make sure to come down from her room when everybody was already asleep.

Ayaw nila akong pababain kasi pagbaba mo ng hagdan, andun [ang kabaong Tansoy]. Tumitigil ako sa ataul niya tapos humahagulgol ako. Tapos sasabihin nila mama ‘Umakyat ka nga dun para kang tanga dyan.’ Yun kasi yung defense nila sa’kin kasi nga bawal akong maging emosyonal… (They would not allow me to go downstairs since just beyond the stairs, [Tansoy’s coffin] was there. I would stop at his coffin and weep. And then mama and the others would say ‘Go upstairs, you are looking like a fool there.’ That is part of their [defense mechanism] for me, because I was not allowed to be emotional...”

Ella’s parents expressed their grief in different ways. Chua, the father, became dependent on alcohol to sleep; otherwise, he was disturbed with visions of his son. Elisa, his wife, cried ceaselessly. Further compromising the quality and amount of their sleep were the complications of Tansoy’s highly publicized case.

In addition, one of Tansoy’s siblings attempted suicide, while one of his nephews claimed he could see the spirit of his uncle, especially during the period of the wake and occasionally until the period of this study. Ella and her sibling were guilt-ridden as they both blamed themselves for being unable to watch over Tansoy and, consequently, unable to protect him. Fear was also constant among the family and they were especially careful about the immediate family members of Tansoy.

The next day after Tansoy’s burial, Ella’s parents lost their ability to earn money as both were placed under witness protection. Consequently, they became dependent on government subsidies which at times have been delayed.

Coping as a means of Survival

Ties between family and community members have proven pivotal to the Lopez family’s coping and healing. These connections enabled the family to cope with the initial needs they have come across, such as relational, financial, psychological, and security concerns. First, in terms of relationships, the family prioritized being together as the initial step in handling the various challenges that lay ahead. This is seen in how Elisa prioritized coming home despite the possible financial assistance she could have gotten had she stayed with her employer abroad, and with Ella urgently heeding the request of her father to come home as she was a source of strength to him.

Biopsychosocial-spiritual Needs

Psychological needs have also been addressed through the presence of loved ones. Ella shared that her husband served as her main source of support by providing her constant companionship and spiritual guidance as the latter is ranked as an “elder” at their church. Utilizing technology despite any physical distance, their family also opened a group chat for family members to exchange pictures and updates on what different family members are doing.

As shared above, security needs were initially addressed by the presence of vigilant community members and even the presence of the media as a watchdog. Family members were also both protective and supportive of each other as they implemented their own “buddy system” to make sure everyone would be accounted for and to prevent abduction, in addition to being provided with their own set of armed guards. After the wake, the government served as the main security provider by immediately admitting Ella’s parents and her younger female sibling to the State’s witness protection program. On the other hand, Ella did not avail of witness protection because, aside from the

family being highly confidential about her relationship to Tansoy, she did not want to uproot her own growing family. For a time until March 2020, Chua and Elisa were provided with various livelihood skills training such as candle-making, dishwashing, soap-making, and haircutting. As Ella studies at a nearby school to where her parents were being housed, she was able to visit them during breaks.

Aspirations to address the EJKs

For Ella, she believes that each family member and unit of their extended family has done their best, “Feeling ko tama naman yung naging desisyon ng bawat pamilya.” (I felt that each family member made the right decisions).

Hindrances in attaining Resolutions

Ella was unable to avail of financial assistance from the government’s SSS as her total contribution fell short of the six months required for her to be eligible for financial assistance. Her parents also lost a source of income as they had to close their family store to oversee Tansoy’s wake.

Proceeding to psychological needs, what challenged Ella the most was the overwhelming number of people, seemingly for every hour of the wake, which lasted for more than nine days. And due to consistent media presence, it seemed to Ella that every time she opened their television, it would always be a feature regarding Tansoy’s case. She was also stressed with seeing how the police were aggressive in defending their supposed innocence during a Senate investigation.

Social Services accessibility during COVID-19 Pandemic

Ella finds herself being further challenged by the ongoing pandemic. Aside from the anxiety of possibly getting infected, she is also unable to pursue her enjoyment of traveling with friends. She, along with her friends, were already planning a vacation during semestral break, only to be frustrated to find that they would again need to postpone their plans due to another lockdown because of the rising COVID-19 cases. For financial and economic needs, Ella and her husband were confronted with the sudden loss of their respective jobs. In addition to limiting their expenses, they were also dependent on the financial assistance extended to them to make ends meet. Ever since the pandemic started last March 2020, it was only by January 2021 when Ella was able to find work at an NGO.

Ella’s family can meet their biological needs, particularly food, due to the weekly food packs being provided to them by the Arnold Janssen Kalinga Foundation. They are also given a monthly financial assistance amounting to about Php 1,000.00 to 2,000.00 (USD 20 to 40) per month, in addition to educational assistance.

Spiritual needs are being provided by her church which, prior to the lockdown, has already been effective in transitioning to online services. They can participate either through online and live church services or through recorded messages of their pastor which are posted in their private group.

As a working mother and student, Ella is also a scholar by two foundations: one sponsors her tuition fee as a college student completing her degree in social work, while the other provides for her allowance.

On the other hand, her parents, younger female sibling, and Ella’s youngest son, remain under witness protection, where the family faces the challenge of delayed allowances.

Journey towards Recovery

Ella continues her journey to recovery and growth as a human rights advocate. She takes care of herself by making sure she eats right, especially as she is unable to take vitamins and lacks sleep due to her studies. Undergoing the psycho-spiritual intervention administered by PAGHILOM was also helpful to her psychological healing. She is affirmed by her growth when she volunteered for the said program and having positively contributed to the betterment of other survivors.

In terms of physical security, she finds herself assured by her current community’s vigilance as community members are duly informed of any suspicious act or person within their vicinity. Their barangay is also responsible for recording and following through blotters. Better lighting and CCTV coverage were also installed by the local barangay.

Catalyst for Change

Ella believes that the story of their family and Tansoy mirrors society, yet it can serve as an inspiration to other EJK surviving families to pursue justice. As a hardworking college scholar, she also wants to challenge the stigma associated with families who have been suspected or proven to be connected to the illegal drug trade and use. She is vocal about this as she invites current PAGHILOM scholars like her to not waste the opportunity being given to them. She is insistent that survivors like her have the ability to fight the stigma and not succumb to the degrading standard society has imposed on them.

Para sa akin, yung story ni Tansoy, it mirrors kung ano yung nangyayari sa lipunan. So lagi ko siyang iniisip na inspirasyon sa iba na kung ano man yung mangyari, kayang lumaban at kayang ilaban. At yung pag-aaral ko naman, para sa akin kasi, meron na kasing stigma once na natokhang yung tatay mo or yung kapatid mo, ang stigma dyan is anak [o kapatid] yan ng drug addict. So eto yung nasabi ko na rito sa PAGHILOM na nagpapasalamat ako sa scholarship... at hinihiling ko sa mga tumatanggap ng scholarship assistance ngayon na tinutulungan ng PAGHILOM na wag nilang sayangin. Kasi ang sabi ko nga nun parang, ‘Wag nating hayaan na iyong stigma na nai-brand sa atin ay maging ganun tayo.’ (For me, the story of Tansoy, it mirrors what’s happening in society. So, I always think of it as an inspiration to others that no matter what happens, the fight is possible and can be fought. And about my studies, for me, there is already a stigma associated once your father or sibling has been killed. The stigma is that you’re a son/daughter [or sibling] of a drug addict. So, this is what I was able to say here at PAGHILOM that I am thankful for the scholarship... and that I wish for those who are currently receiving the scholarship assistance from PAGHILOM to not waste the opportunity. Because what I said back then was like, ‘Let us not let the stigma branded against us define us.’)

Significance of Healing and Recovery

Ella is comfortable in trusting the process of healing as both a choice and a gradual process which cannot be rushed. The choice has to come from within the survivors themselves and, despite making that brave choice, they have to be aware that it will be a lifelong journey with unexpected moments of difficulty. Nonetheless, survivors must always give themselves the time for their own healing as the process would only commence on their initiative, despite the presence of external factors and service providers.

Sa... katawan nga natin, kapag may sugat kusa siyang naghihilom? Kumbaga para sa akin kasi, yung sarili mong paghilom, hindi siya nanggagaling sa iba. Manggagaling siya sa’yo. Kasi imagine-in mo na lang yung sugat na meron ka, hindi naman yan kusang maghi-heal. Hindi yan naghi-heal dahil nilagyan mo ng band aid, nilagyan mo ng betadine. Naghi-heal yan kasi merong sariling defense mechanism yung katawan natin na mag heal. So, para sa akin, yung pagbibigay mo ng chance mo sa sarili mo na maka-recover, it’s your own choice. Hindi dahil pinush ko na kailangan kong maghilom, kundi binigyan ko yung sarili ko ng pagkakataon na maghilom. At yung paghilom, hindi siya basta after one month okay na ako. It’s a long process at makakapagsabi lang naman kapag naghilom ka na ay ikaw rin naman... Parang it’s your life long battle sa sarili mo. Kapag kahit na sabihin mo okay ka na darating dun sa

point na di ba, parang “mahina pa rin pala ako,” pero laban mo ulit yun so mahalaga na bigyan mo yung sarili mo ng pagkakataon na maghilom kasi walang ibang magbibigay nyan kundi sarili mo. (In... our own bodies right, if there were a wound it would gradually heal of its own accord? Personally speaking, your own healing process, it won’t come from someone else. It will come from yourself. Because if you were to imagine your own wound, it just won’t heal instantly. It won’t heal because you put on a band aid, or if you put betadine. It would heal because our bodies have their own defense mechanism to heal. So, for me, whether you would give yourself a chance to recover, it’s your own choice. It’s not because I pushed myself that I needed to heal, but rather that I gave myself the chance to heal. And about healing, it’s not just like after one month I’d be okay. It’s a long process and the only one who would be able to say whether you’ve healed or not is your own self. It’s like your life-long battle with yourself. Even if it comes to the point when you think you’re okay and then find yourself thinking like ‘it seems I’m still weak,’ but that’s still your fight so it is vital you give yourself the chance to heal because no one else could give that to you but yourself).

Hopes and aspirations

Ella aspires to become a licensed social worker (RSW) with a Master’s degree in the same field (MSW). She aspires to be a practitioner working with children in conflict with the law (CICL). She feels a particular call to help the youth in honor of Tansoy: “Nandun yung urge ko na hindi ko man na-save yung kapatid ko, I need to save the youth.” (My urge is there that even if I were not able to save my brother, I need to save the youth). Otherwise, an alternative path for her is to establish her own foundation.

For her family, she dreams of having their own home, attaining stability of tenure. By pursuing her professional and educational goals, she also aims to be able to save about a million pesos to support the educational aspirations of her eldest son who wishes to become an engineer.

For her parents Elisa and Chua, she hopes for them to have a stable source of income and a safe home. For her two siblings, she hopes that her brother Jeff would reach a stage wherein he is healed of the guilt he feels for being away from home at the time of the incident and that he would be able to have his own family, free of his undue burden. For her youngest sibling, she says she is better at handling her grief, as shown by her high academic performance. As such, she only wishes for her to finish her studies.

Lastly, for her community and government, she wishes to go beyond the limited framework of the drug policy formulated for an unrealistic goal of eradicating illegal drugs, with an approach that is devoid of cultural context. In line with this, she dreams of a community where EJK has no place and communities that would grow their

knowledge in human rights for them to become human rights advocates themselves. For the Philippines, she hopes the country would bounce back, especially from the humongous debt it has amassed due to the pandemic. And for the world, she desires peace, especially in Myanmar.

Symbol of journey

For Ella, the symbol of her journey would be a blackboard (“pisara” in Filipino). She considers herself embodying the concept of “tabula rasa” (Latin and commonly translated as “blank slate”) by seeing her present self as a product based on what family and society have brought her up to become, in addition to the choices she has made and will continue to make.

Kumbaga para sa akin para tayong mga pisara na kung ano man yung laman natin or kung ano man yung nasusulat sa atin diyan, hindi siya dahil lang sa sarili natin kundi dahil siya sa atin saka sa environment na meron tayo. So, it’s always a tie... So, kumbaga yung mga pinagdaanan ko para siyang... nandiyan siya, nakasulat siya sa pisara. Tapos nasa sa akin kung buburahin ko siya o hindi. Nasa sa akin kung ipapanatili ko ang nakasulat o hindi. Pero kung ano man yung mangyari diyan sa pisara na nagrerepresenta sa akin, yun ay desisyon ko at responsibility ko iyon. (I think we are like blackboards that whatever we have on or written on us, it is not just because of our own self, it is because of our own self and our environment. So, it’s always a tie… It is as if my experiences are there, written on the blackboard. And it is up to me if I were to erase those or not. It is up to me if I were to have these remain written or not. But whatever happens to that blackboard that represents me, that is my decision and responsibility.)

A second family

The Story of the Ocampo Family

The Ocampo family live in the urban poor community of Payatas, Quezon City. Natalie and her husband, Ben, have four children. From eldest to youngest, they are Mark, who lived away from their home in Quezon City and resides in the province; Joseph, who ran a lending business; Sam, their only daughter; and Johnny, their adopted child and the only minor among the siblings when the incident happened in 2016.

The second son, Joseph, was killed on his way home. Joseph, despite only being able to finish second year high school, was known as a generous provider to the family. He has repeatedly volunteered to help family members or give gifts despite the financial difficulties their family was facing.

Circumstances of Death

It was December 11, 2016. Natalie and her family were looking forward to an enjoyable Saturday evening together after a productive work week. It was during Saturday evenings that her family members would all be home. The elder siblings would usually bring their own ulam (viand) to add to their family feast. Joseph was expected to come home in time for dinner. They did their best to wait for Joseph; however, when dinnertime had long passed, the family opted to properly store Joseph’s portion of the food so he could eat once he came home. However, Natalie felt that there was something wrong. She was the only one left awake and, after struggling with anxiety, she woke her husband so that they could look for Joseph together:

Nanuod lang ako ng TV. Tapos natulog na sila. Medyo gabi na, parang kinakabahan na ako. Ako nalang ang gising. Bilang ina parang kinakabahan ako. Bakit gabi na, hindi pa umuwi, mag-e-eleven na. Ginising ko yung asawa ko, ‘Pa, puntahan natin, Pa. Saan na kaya, gabi na eh.’ (I was watching TV and the others were already asleep. It was getting late at night, so I was feeling nervous. I was the only one left awake. As a mother, I was anxious. How come it was already evening and nearing eleven, and he still wasn’t home? I woke my husband, ‘Pa, let us go to him, Pa. I wonder where he is, it’s late already’.)

Adding to her fears was Natalie’s knowledge that killings were rampant during those months. When her husband was done preparing himself and they were about to go out, a knock was heard on their door. There was an initial feeling of relief and then irritation at the thought that Joseph had finally arrived so late. However, it was not Joseph, but his cousin.

‘Wag kayong mabigla auntie, uncle, si Joseph, binaril.’ ... Sabi [ng asawa ko], ‘Bakit pumunta ka pa dito? Dapat diniretso mong dala sa hospital.’ Sabi niya, ‘Wala uncle, on the spot daw, patay na daw.’ Edi biglang nagising yung mga anak ko. Sigawan na kami, sigawan pa nung time na yun. (‘Don’t be shocked auntie, uncle, Joseph was shot.’ [My husband] said, ‘Why did you come here? You should have just brought him straight to the hospital.’ He said, ‘He’s gone, uncle, dead on the spot. He’s dead.’ And so, my children suddenly woke up. We were all wailing during that time).

To the family’s surprise, a man from a funeral parlor came by their house and offered to bring Ben to the crime scene. While Natalie was not allowed to come along for her safety, Sam was able to tag along with their father to the crime scene. Upon seeing the body of her elder brother bathed in blood, Sam passed out. Meanwhile, Ben still tried to look for vital signs in the hopes that his son was still alive, but the police shooed him away.

“Yung asawa ko... niyapos, pinulsuhan [si Joseph]. Sinaway pa siya sa mga pulis na, ‘Wag mong hawakan!’. [Sagot ng asawa ko] ‘Bakit? Anak ko ‘to. Baka humihinga pa ito, itakbo na ‘to sa ospital!” (My husband… he caressed and checked the pulse [of Joseph]. He was told off by the police. ‘Hands off!’ [My husband replied,] ‘Why? This is my son. He might still be breathing, get him to the hospital!’)

Death Notification

Since the incident happened while Joseph was on his way home, none of the family members had any direct knowledge on how the killing transpired. Later, the details of the actual killing were recounted by an old woman with physical disabilities. The old woman, despite the possible danger, visited Joseph’s wake to pay her respects. She said she was grateful for Joseph who constantly treated her to breakfast. According to her, Joseph just handed her soft drinks and was in a hurry to go home. As he was having his drink, there were two people who drew near him, shot Joseph, and then ran away. Natalie was finally able to see her son’s body after it was treated and put into a casket. Upon seeing her son’s face, Joseph’s pain during his last moments of life became palpable to her, since most of the bullets hit Joseph on his face.

“Iyong anak ko puro ulo yung tama. Noon paghatid noong nasa kabaong na, nakita ko... parang hindi ko kayang tingnan kasi sobrang nahalata ko sa mukha niya na sobrang sakit…” (My son was mostly shot in the head… It was during the time he was already in a casket when I saw... it was as if I could not bear to look because it was so obvious in his face that he went through so much pain…)

According to Natalie, Joseph’s wake was like many other victims of EJK in Payatas; visitors were few, if ever. Even Joseph’s friends were forced to take the extra precaution of visiting the wake and then leaving in a hurry, as their own parents were protective of them. News about killing sprees and police quotas were rampant.

“Natatakot sila kaya nung time na yun, maraming usapan na mga pulis kumokota. Kahit yung mga tambay [binabaril]. Bigla lang aakyat, mambabaril. Ang dami talaga dito [mga insidente]... nung time na iyon. (They were afraid during those times, there were many rumors that the police were trying to meet their quota. Even bums were targeted. They would just suddenly go in and start shooting. There were just so many [incidents]... during those times.)

Impact of EJK and Legal Justice

According to her, Natalie’s initial reaction was that of sheer anger. She verbally cursed the killers by wishing their entire lineage would die. She desired for the same grief she had experienced to the parents of the killers. She also blamed the government, citing the president as the instigator of the killings due to his landmark campaign against drugs. For her, Joseph’s life was of immeasurable value, that she is willing to risk her life to demand justice, or even live a life of service to her son just so she could take care of him. Even if Joseph had been physically incapacitated, she said would care for him as long as she lived.

... kasi diba si Duterte yung nagpapatupad ng ganyan... Sabi ko talaga kung may... magra-rally… [para] pabagsakin si Duterte, kahit ikamatay ko pa, sasama talaga ako. Kasi ang iniisip ko, oo nga, halimbawa gumagamit iyong anak ko, bakit naman nila pinatay? Hindi naman talaga tama iyan. Pinakulong na lang sana. Sabi ko nga dapat [buhay pa] iyong anak ko eh. Kahit-mag alaga ako habang buhay, nandiyan, nakikita ko eh. Kahit alagaan ko. Wala silang karapatan pumatay… (... well was it not Duterte who had that implemented… I said that if there were rallies [for] the overthrow of Duterte, even if I were to die, I would really join. Because what’s on my mind is that, even if for instance my son were a user, why did they have to kill him? That really is not right. They should have just sent him to jail. As I have said my son should [still be alive]. Even if I were to take care of him for the rest of my life, at least he would still be there; I could see him. They do not have the right to kill…)

She added,

“Malaman ko lang kung sino nagpatay ng anak ko, wala ng ano ano-ano… gagantihan ko sila. Wala na akong pakialam kung sino. Basta isa sa pamilya nila.” (If I were to just find out who killed my son, without any hesitation… Whatever they took from me… I would do the same. I do not care whoever it might be. As long as at it is one from their family.)

Community response

Adding to the climate of fear was the stigma associated with being killed by EJK or being related to a victim. Natalie found it very hurtful to hear how some members of the community were in favor of the killings. Some said: “Yan, mga salot sa mundo nabawasan na” (There, the scourges of the earth are being lessened).

Perception of Legal Justice

Both Natalie and Ben were determined to fight for justice on behalf of their son. However, since the 2016 incident, they were unable to file for legal action. Natalie summarized the main challenge that prevents her from fully pursuing justice as the absence of any leads for the investigation, saying,

“Wala naman akong testigo. Takot din yung mga ano, tsaka naka-bonnet. Yun lang ang sabi nila, nakita nila ganun dinescribe pero hindi naman nakita yung mukha, nakabonet, naka-gwantes.” (There are no witnesses. People were scared too, and the perpetrators were wearing bonnets. That’s all they could say… they described them as wearing bonnets and gloves, but they were unable to see their faces).

Moreover, witnesses from the area of the killing remained in fear and they simply did not trust that law enforcement agents would fulfill their supposed mandate to investigate and track down suspects. Ben and Natalie were also warned by community members that they could be killed as well if they were to pursue justice, especially since Ben had been verbally cursing his son’s unknown killers.

Even during the more recent period after the incident, she did not opt to try to attain a police report because even her community knew it would be too difficult to acquire one when the case is connected to the anti-illegal drug campaign. She does not think attaining justice is possible during the current administration and feels despair. “Yung tumatak sa isip ko wala yung gobyerno ngayon. Wala kang pag-asa, [‘wag] ka umasa.”

(What was imprinted in my mind was there is no government now. You have no hope, you [shouldn’t] hope.)

External Resources

Natalie’s family was able to receive Php 5,000 (USD 100) from the DSWD as burial assistance, which could be considered an unexpected success. Compared to others, she was able to provide accurate and necessary documentation required for her to avail of the services. Other survivor families were not as fortunate as Natalie in filing for financial assistance from the government; they were forced to change the cause of death of their loved ones just so they would be able to avail limited financial assistance. Natalie attributes this positive outcome to the empathy the DSWD employee showed, most likely influenced by the fact that they share the same local language.

External Support

Despite certain community members ostracizing Natalie and her family, she remains thankful for the kindness shown to her by some of her neighbors, friends, and the church. One such kindness was when her neighbor and friend who served as a teacher borrowed a copy of Joseph’s death certificate to assist the family by soliciting donations from the school where she teaches. Another example was when a male friend asked for his colleagues’ help in soliciting money for the funeral expenses from their own extended networks. During afternoons, Natalie’s friend would bring whatever they could get from their friends to donate to the Ocampo family.

Biopsychosocial-spiritual Impact on the Surviving families

It was through the local church that Natalie and her family were able to be provided with spiritual guidance. Due to the incident, she experienced moments of extreme anger and the desire for vengeance. She also admitted to having questions on why her family had to undergo such pain and with justice beyond their reach. Through her sessions at the church and with fellow survivors, she personally realized how, though her feelings are valid, it was not right to wish harm against her son’s killers and their families. Additionally, the church provided rice and groceries for their family, which contributed to more manageable expenses, as well as helped them fulfill their biological needs. And apart from the skills-training in sewing, they were also eventually provided with capital to encourage them into becoming grassroots entrepreneurs.

Coping as a means of Survival

On the individual level, Natalie is able to express her grief through crying. However, she is careful about it so as not to affect her grandchildren. Constant communication also helps her; she is grateful for her pamangkin (niece or nephew), cousin, and husband who have been her constant confidantes. On the other hand, her husband and son were able to cope better by taking a vacation to their province. Aside from healing, the new environment helped address the issue of security as the family was still fearful for her husband who has been vocal about his desire for vengeance against Joseph’s killers and for their eldest son who might be considered as the next target as killings were still rampant.

Also, of great significance to Natalie’s coping and healing is her involvement in Project SOW where, aside from being provided with biopsychosocial-spiritual needs, she believes she has gained a new and extended family through the deep connections she has established with fellow surviving families.

Aspirations to address the EJKs

For Natalie, she should have processed the documents she would have needed for when she would want to file a case against the perpetrators. She realized that these documents, such as police reports and autopsy reports, are important should she decide to take legal steps or if reparations are possible in the future. “Pagdating daw ng araw, sa oras na bababa si Duterte, may papel ka na katunayan na yung anak mo pinatay sa ganyan, na-[patay] sa karahasan. Kaya nag-iipon na ako kapag halimbawa na magkatotoo yan.” (Once the time comes, once Duterte steps down, you have to have a paper that proves that your child was killed [during the drug war], and that he suffered from violence. This is why I’m collecting [these documents] once this were to come true.)

Hindrances in Attaining Resolutions

Despite all the facilitating factors that aided Natalie’s coping, there were still those that made her coping harder. When it comes to their health, Natalie claimed that her body gave up on her due to a combination of her grief and the immense exhaustion of having to continue her job. This made her unable to continue working for a while, making her negative emotions even worse. She also shared instances of overthinking which then resulted in more sleepless nights. She said that overthinking also resulted in the festering of her desire to take revenge on those who killed her son.

Parang ayaw ko na gumabi nung time na yun kasi dyan na... hindi ako makatulog, lagi ko na syang maalala, lagi ko nang naalala na sino kayang gantihan ko ngayon? Sino kaya ang nagpatay? May pamilya ba siya? Naisip ba niya na inalisan niya yung isang pamilya ng anak, yun ang breadwinner. Yun ang palagi kong naiisip. Yung pagpatay kaya niya pinapatulog ba kaya siya? May mga anak ba siya? (I did not want the night to arrive because I couldn’t sleep, I always remember my son. I always think about who should I take revenge on. Who killed him? Does he have a family? Did he ever think that the family whose son he killed, was the breadwinner? That’s what I always think about. Did his act of murder ever let him sleep? Does he even have a child?)

In their community, there had also been rumors and negative words from her neighbors. “Marami ang humusga sa amin. Hindi lang ako ma’am eh, pati yung mga kasamahan namin, pag nagtipon kami, ganiyan din ang kwento nila. Sinabi ‘Ayun, buti namatay’” (There were a lot who judged us. It was not just me, even other members; every time we were together, that was what they always say. They say ‘That’s right, it’s good that they died’).

During Joseph’s wake, there was also the apparent lack of visitors, which meant that the family was unable to gather donations from their neighbors. They also accumulated debts due to the burial costs, having to provide for their basic needs, and the loss of their breadwinner, which resulted in them having to wear their body out just to work overtime. For a while, her anger towards God disabled her from coping as all she felt were pure negative emotions.

Social Services accessibility during COVID-19 Pandemic

The current pandemic COVID-19 prevents the family from fully recovering and getting back up. There is always the risk of contracting the virus, especially for Natalie’s husband who has asthma, and the pandemic brings anxiety to the family as they fear that they might get infected. They also feel worried over the pandemic since they know that they do not have the money should one of them get sick with the virus, which is why they get extra cautious in cleaning up after themselves. Their sewing program also closed for a while, which affected the family’s finances, but it was quick to re-open and now the family is still able to provide for their basic needs albeit with more difficulty.

Journey towards Recovery

Natalie was and is able to continue recovering from the loss of her child. Natalie’s main source of strength is her family. She makes sure that she is able to take care of herself and her family. Natalie’s daughter thinks that they cannot afford to get sick since the children rely on them, which is why the family puts great importance in taking care of each other. Natalie also started taking care of plants which became a hobby. Looking after her plants, her children, and her grandchildren would always boost Natalie’s mood and emotions. Moreover, the family has a strong support system in the form of SOW, which Natalie considers as her second family. The organization is able to provide the family with relief assistance, livelihood opportunities which is now the family’s main source of income, and psychological-spiritual support. She also feels assured that there are people she can fall back on when her emotions get too much. When it comes to Natalie’s faith, SOW has also been a great help in bringing back her belief in God.

“Hindi ko man masabi na okay ka, pero sa tulong nila Father [Danny at SOW], medyo gumaan yung pakiramdam, naliliwanagan kami [tungkol sa aming pinagdaanan at sa aming pananampalataya]. Hindi mo masabi na okay ka na talaga. Lalo na pag ganyan na mabanggit [yung insidente], medyo may kirot talaga. Pero hindi kagaya nung una Ma’am na talagang halos hindi... kami makapagsalita.” (I may not be able to say that we are fully okay, but with the help of Father [Danny and SOW], our feelings got lighter and we were enlightened [about our situation and our belief]. We are not yet fully okay, especially if we talk about [the incident]. We still feel hurt, but it’s not the same as before when we were unable to talk at all).

Other unnamed CSOs, aside from SOW, also provide the family with food packs and other financial assistance.

Catalyst for Change

Being a member of SOW allowed Natalie to freely express her emotions and share her experiences with other HRV survivors. She was able to inspire other members and help victims cope and recover from the tragedy they experienced.

“Alam namin na sa tulong ng kwento namin, sa sinasabi din namin sa kanila, parang naibsan man lang yung sakit nila na nararamdaman kasi maisip nila, ‘Oh kung sila nga ganyan din na nangyari, ganyan naramdaman, ngayon okay na.’” (We know that through our stories, through the things we say to them, the pain they are going through can be lessened even for a bit because they think, ‘Oh, they experienced the same thing as us yet they are able to cope now’).

Natalie serves as an example to others on how people who underwent so much pain can still stand up and survive.

Significance of Healing and Recovery

It is important that one copes and recovers properly, according to Natalie. For her, if one is to continue suffering, other people will suffer as well: first is one’s family, and soon, the people around the person. Thus, for the sake of the people around, especially the children, one must fully recover.

“Apektado din kasi [sila sa] sakit na naramdaman ko—maramdaman din nila lalo na mga bata pa sila. Mararanasan nila yung sakit, at ‘yan naman ang ayaw kong maranasan nila lalo na mga bata pa sila.” ([They are] also affected by the pain I am going through—they will feel it too, especially the children. They will go through it as well, and that is something I do not want them to feel since they are still young.).

Natalie wants to be a better version of herself, for her and her family’s sake.

Hopes and aspirations

For herself, Natalie wishes to make a stable livelihood out of SOW’s sewing project; for her grandchildren, to finish school; and for her children, not to undergo the same hardships she experienced. She also wishes for her community to stop experiencing HRVs such that no one has to suffer the same way she did, and for the government to straighten itself out.

“Mawala na yung dapat mawala. Yung mga malaking ano na mahirap kasi banggain sa gobyerno eh. Kagaya ng sabi ko dapat inuna na yung puno, pero yung mga sanga--yun lang ang kaya nila eh.” (Those who need to disappear should really disappear. Those big personalities in the government who are hard to contest. Like I said, we should focus on the tree, but what is happening is the branches are the only thing the government is focusing on).

Natalie thinks that the government is unable to tackle the root cause of the drug problem and is instead just targeting the small and powerless individuals. For the country, Natalie wishes for peace, and for the world, she wishes for the end of the COVID-19 pandemic.

Natalie plans to continue working, aided by prayer. Though she feels that she is not fully recovered, she still believes that she is “parating na sa pagbangon” (on the path to rising).

Symbol of journey

Natalie related her journey to the church. With their help, particularly SOW, her feelings and thoughts have been enlightened. She was able to find joy and peace with SOW. She summarized it with the words “Pagbabago... Dito ako bumangon; dito unti-unting nawawala yung sakit.” (Change… This is where I was able to stand up; this is where the pain slowly eases).

Demographics of The Participants

The Participants

The 10 participants of the study are all females with ages ranging from 26 to 56 years old. Two of the participants are mothers of the victims, two are sisters, two are ex-wives, and four are former live-in partners. Their current civil statuses are shown in Figure 2.

Figure 2 Civil Status of Participants

Three of the 10 participants are married, three are widows, another three are in live-in relationships or in a cohabitation set-up with their current partners, and one is separated from her husband.

One participant is a graduate of college or tertiary education; however, she is currently not working because of the COVID-19 pandemic. Two reached college, while the seven others are either graduates or undergraduates of elementary and high school, as shown in Figure 3 below.

In Figure 4, we can see that the majority of the participants are Roman Catholics, while two are Born Again Christians.

Figure 3 Educational Attainment of Participants

Figure 4 Religion of the Participants

Six of the participants are household heads of their families, while the other four are not. All the killings happened in the various cities of the National Capital Region (NCR) namely Caloocan City, Quezon City, and Navotas City.

Economic Status EMPLOYMENT

Among the 10 case studies, a majority of the households list two working and earning household members, two rely on only one financial contributor, while the rest have more than two sources of household income. From the 24 total working household members, the informal economy emerged as the most common arrangement including pangangalakal, sari-sari store, garbage collection, online-selling, driver, homemaker, and helper in different industries. Such jobs indicate income instability. Meanwhile, three of the participants are dependent on organization-based livelihood and employment initiatives, two are a part of the labor sector, and one is an office worker. One household is also dependent on passive income through pension.

BUDGET

As seen in Figure 5, prior to the incident, 60 percent of the victims were primarily in charge of their household’s financial input. As such, the victims’ death had a significant influence on the households’ economic power. On one hand, 60 percent of the cases suffered a 50 to 80 percent financial downturn, with the lowest decrease recorded to be 3.5 percent. On the other hand, two household income increases (Cases 7 and 8) were also observed. Some factors potentially affecting this trend include increased income by the widow and the addition of a financial contributor through her new and current partner. In fact, 40 percent of the participants used self-distraction through work as a coping mechanism, among others (see Section Themes later).

At present, the lowest monthly budget recorded is Php 4,000 (USD 80), while Php 22,000 (USD 443) was accounted to be the highest. Half of the 10 case studies have a monthly budget of Php P10,000.00 (USD 201) and above, and averaged 12 members in terms of household size. Meanwhile, the other half earning below P10,000 (USD 201) averaged seven family members. None of the case studies’ economic profiles fit National Economic and Development Authority’s (NEDA) pronouncement regarding liveable income for an average household of five (Macairan et al., 2018). Two children also experienced discontinued education due to economic incapacity after the incident.

Aside from income, organization-based initiatives from PAGHILOM, SOW, and their extended networks also augment households’ material needs in the form of financial assistance, rice and grocery subsidy, food packs distribution, and scholarships. For SOW members, who compose 50 percent of the case studies, a Php 250 (USD 5) daily wage is paid to those who participate in the sewing shop.

Figure 5

Figure 6

Organizations Participants Belong To

All documented cases are members of urban poor communities. In terms of housing, half of the participants live with other family members, four reside in their own house, and one owns their house and lot.

Figure 7

Housing Situation of Participants

Family Members

FAMILY COMPOSITION

Among the 10 participants, the number of family members residing in one house ranges between four to 19.

The families are usually composed of the participants’ parents, their partner, their children, the partners of their children, and their grandchildren. Among the children in their families, one respondent has one minor in the family, two respondents have two minors, one has three minors, two interviewees have four minors, one has five minors, two reported to have seven minors, and one respondent has twelve minors in the family.

EDUCATION

Each of the families reported to have children attending school. Four families have one child attending school, and the remaining families each have 2, 3, 4, 5, 6, and 10 children currently enrolled. However, two of these families reported to have two children each who stopped going to school.

Furthermore, educational attainment of adult family members from the 11 interviewees, excluding the victims, range from being undergraduate at primary level to undergraduate at college level. It shows that most of the spouses or partners of the victims were undergraduates of secondary education; however, there are some who were undergraduates of primary and college level. Also, most of the parents or adult siblings of the victims were undergraduates of secondary and primary education, some graduated secondary and primary school, while few were undergraduates at the college level. Lastly, most of the adult children of the victims were undergraduates at secondary education.

VICTIM IDENTITY

Out of the 10 respondents, nine of them shared that the victims of the EJKs financially supported the family, while the remaining interviewee said that the victim was a student at the time of the incident.

Number of Minors in the Household

Victims’ educational attainment varies from primary education undergraduates to college graduates. Two were undergraduates of primary education, five were undergraduates of secondary education, two were undergraduates at college level, one graduated college, and one did not have a known educational attainment.

The victims had different jobs as well. Three of them were scrap/garbage collectors, two of them were house painters, one was a money lender, one was a “palero,” one was a construction worker, and the other was a dispatcher. Their income ranged from Php 3,000 to Php 20,000 (USD 60 to 401) monthly, which they contribute to their family for their expenses. However, one out of the 10 respondents shared that the victim was the sole breadwinner of the family.

The victims were killed through two kinds of manners; either through explicit police operations (eg. buy bust operations, drug raids, police quota) or through vigilante killings. As seen in Figure 9, six respondents admitted that the killings of their loved ones were all known through the former manner, while the four were vigilante killings. However, although the four killings were executed by unknown perpetrators, all of them have high suspicions that they are government-led or related still to police operations.

Figure 9 Manner of Killing

profiling of organizations

This portion shall highlight the three organizations, namely Project SOW, PAGHILOM, and Commission on Human Rights (CHR) IV-A, profiled by the researchers to know the different programs, services, and strategies they implement to help the EJK surviving families. Due to the current COVID-19 restrictions, the three organizations were sent interview questions through email and they sent the answered tool back through email as well.

program paghilom

VISION, MISSION, GOALS

The Program PAGHILOM, spearheaded by the AJ Kalinga Foundation, Inc., has the vision to “Recreate and empower lives of the wounded and victims,” and the mission to “Enable widows, orphans, family members and communities of EJK victims to reach their full potential and facilitate more effective interaction with the larger social environment. Specifically, PAGHILOM aims to help the families of EJK victims in healing and rebuilding their lives.” According to one of their field staff, PAGHILOM aims to:

“Tulungan ang mga pamilyang nabiktima ng extrajudicial killing na muling maibalik ang buhay na nasira, bigyan [sila] ng pangkabuhayan, [at] tulungan ang mga naulila na makapagaral” (Help families who are victims of extrajudicial killings to rebuild their lives that have been destroyed, give them livelihood opportunities, [and] help the left-behind children to be able to study)

Demographics of Clients

Since its conception, PAGHILOM has accommodated over 300 clients across Bulacan, Quezon City, Caloocan, Navotas, and Tondo. They mostly cater to women as a surviving spouse, child, or parent. The surviving families typically engage in irregular jobs with unstable income. Because of this, livelihood is identified to be one of the major needs of the surviving families, along with legal, medical, and educational assistance. The families also seek legal aid not only regarding the EJK case per se, but also recurring instances of police presence or intimidation.

Services Offered to EJK Surviving Families

PAGHILOM offers the following services to its clientele, which they do so by stages:

(1) Food and Health Care, (2) Psycho-Spiritual Intervention, (3) Legal Assistance, (4) Educational Assistance, and (5) Livelihood. This is to ensure that the survivors’ basic needs are being met first, before their other needs contributing to empowerment are focused on.

For biological assistance, medical assistance and food packs are being provided by PAGHILOM. For psychological assistance, PAGHILOM provides Psychosocial-spiritual Intervention (PSI) Sessions where clients undergo twelve counselling sessions, theater activities, and retreats. Their economic/financial assistance includes livelihood loans for those with businesses or who want to have their own, financial assistance, equipment for those with businesses, financial literacy training, and basic entrepreneurship training. For their social/educational assistance, PAGHILOM provides financial assistance and gadgets for their enrolled children clients, and their PSI sessions serve as a way for the clients to socialize with and relate to other EJK survivors. PAGHILOM provides legal assistance to clients in that they connect the clients to legal organizations for case documentation, legal counselling, and case litigation for special cases. Lastly, for their other services, the organization provides funeral assistance to clients when needed.

Partner organizations

In an attempt to provide a holistic recovery process for the surviving families, PAGHILOM maintains a network of organizations that offer different forms of support. In terms of legal aid, PAGHILOM works with IDEALS Inc., a legal focused non-government organization for legal rights education and case documentation, as well as the CHR, the government agency mandated to investigate human rights violations in the country. Aside from legal assistance, PAGHILOM also works with the CHR for financial support.

PAGHILOM also partners with the academic institutions DLSU and ADMU. DLSU provides financial and food provision to the organization’s members and educational assistance to their children. Meanwhile, ADMU, through the Center for Family Ministries Foundation (CEFAM), accommodates clients’ Psycho Spiritual and Counseling needs.

Best Practices

PAGHILOM considers their PSI as one of their best practices. In this program, beneficiaries meet with counselors to process their trauma and help them reintegrate to society with improved well-being. By gathering the surviving families, the PSI also provides a safe space for the beneficiaries to share their feelings and empathize with a community that has the same experience. Eventually, the beneficiaries also become support systems of recent surviving families that come to the organization. Retreats and theater activities are also sponsored.

Knowing the surviving families’ economic profiles, PAGHILOM allocates regular financial and food provisions. It also aims to empower them economically by offering zero-interest loans. In fact, some beneficiaries are now successfully running their small businesses using the initial capital from the organization.

Overall, PAGHILOM strives to provide a comprehensive coping and recovery program by including legal, educational, and health care assistance in its services (and by establishing referral pathways), and ultimately involving the surviving families in organizational processes not just as beneficiaries but also leaders through their Point Person system.

Challenges faced by Clients in Accessing the Organization’s Services

The pandemic restricted mobility and forced limitations in the implementation of PAGHILOM activities. For example, some people in need of medical assistance could not come to the office. Shifting to online platforms also imposed communication challenges and consequently created disadvantages in the effectiveness of the PSI. Unstable network signals also affected food pack distribution efficiency.

Challenges faced by the Organization and Ways Forward

For their psychological services, PAGHILOM faces the challenge of their beneficiaries not being ready to undergo the PSI sessions. Since the clients experienced grief and trauma from the abuse they were subjected to, they are finding it hard to fully commit to the PSI sessions. Thus, PAGHILOM sees to it that they have constant open communication with their clients. Another challenge that they face is the limitations faced by the implementation of their PSI sessions due to the pandemic. Because of limited mobility, the PSI sessions which were formerly held face-to-face now have to be held online, which affects the quality of the sessions. Despite this, PAGHILOM uses online video call applications such as Zoom to still provide sessions which mimic faceto-face interaction to some extent. They also provide load allowance for the beneficiaries to be able to attend the Zoom sessions.

For their economic/financial services, PAGHILOM acknowledges their limited resources and budget for the said services. As such, they partner with possible funders and donors who might be able to provide additional resources that PAGHILOM can direct to their clients.

For PAGHILOM’s social services, the pandemic limits the face-to-face interaction the beneficiaries have with each other. It affects the quality of socializing and connection the clients have with other survivors and their friends, which PAGHILOM tries to combat by conducting Zoomustahan sessions. These sessions give the opportunity for the beneficiaries to check in on each other and resume their usual bonding sessions. PAGHILOM’s legal services are being challenged by the constant intimidation and abuse by the police. There are also cases handled by the organization that warrant immediate response from lawyers. Thus, PAGHILOM, in partnership with legal groups, provides (1) human rights education, (2) paralegal training, (3) information dissemination regarding (a) actions to do in cases of police abuse and (b) information about legal groups should the clients have legal concerns, and (4) directly connecting the clients to legal groups when the situation calls for it.

With all these challenges, PAGHILOM recognizes the need for the following: (1) the organization’s own lawyer who can represent their clients in courts, (2) further awareness-raising and education training on human rights for the clients, such that their knowledge can be broadened and they can assert their rights, and (3) proper processing of the clients’ emotions and thought processes as a means for healing and recovery. According to their technical staff, responding to the aforementioned needs is a necessity, because “Mahalaga na malaman ng publiko ang tunay na nangyayari sa anti-illegal drugs campaign ni Duterte, upang managot ang dapat managot at mabigyang hustisya ang pagkamatay ng mga biktima” (It is important for the public to know the real incidents behind Duterte’s anti-illegal drugs campaign, such that the people responsible [behind the campaign] are held accountable and the victims are given justice). Randy Delos Santos also added the need for (4) psychological assistance

VISION, MISSION, GOALS

Project Solidarity with Orphans and Widows (Project SOW) is a joint project of Ina ng Lupang Pinangako Parish, St. Vincent School of Theology, and De Paul House. It is a community-based rehabilitation program established in 2016 for families of victims of EJK in Payatas B, Quezon City (St. Vincent School of Theology, 2021). The general objective of the program is:

To assist the families of the victims of EJK in their recovery by providing psychosocial interventions and treatments that will respond to their economic needs, their quest for justice, and their desire to be healed from the trauma brought about by the tragic death of their loved ones so that they may learn better ways of coping with the challenges of new life situations. (SOW Project, St. Vincent School of Theology, 2017).

The specific objectives of the program are to help families in their healing and recovery from grief and deep emotional trauma, economically capacitate them, ensure the educational access of the children left behind, and support them in their quest for justice (St. Vincent School of Theology, 2017).

Demographics of Clients

SOW provides services and assistance to around 30 to 35 families of victims of EJK who are residents of Payatas B in Quezon City. The members are composed of mothers and wives who have lost their loved ones due to the drug war. Payatas was a former dumpsite area with some residents dependent on this for their living. Because of this situation, the most common problems faced by the members of SOW are poverty, lack of income and livelihood, and the struggle to provide for a better future for their children. The mothers, widows, and orphans are usually the ones left behind in these cases of death and loss. Losing the breadwinner of their families due to EJK has also greatly affected their financial capacity to provide for their daily needs and support their loved ones.

Services Offered to EJK Surviving Families

In line with their goals, Project SOW offers different assistance to their beneficiaries. For the healing and recovery of the beneficiaries, they conduct psycho-spiritual interventions such as formation sessions on the emotional trauma brought by the EJKrelated incident, personality development and psychological empowerment, spiritual formation, annual recollection, and bi-monthly Mass in Ina ng Lupang Pinangako Parish. The organization also monitors the progress and development of each member to ensure their safety and well-being.

To aid the biological/physiological needs of the families, SOW provides relief goods and medical assistance. On the other hand, financial assistance to the families in need in times of emergencies are given occasionally, depending on the urgency. Social gatherings such as bi-monthly gatherings and community outings are conducted to strengthen the relationships of the families and their relationships to other members. For their livelihood assistance, SOW Project has a social enterprise that helps the widows earn income through working as tailors in the sewing shop established by the organization located beside Ina ng Lupang Pinangako Parish. Additionally, SOW has training sessions where the widows are taught and assisted in finding viable sources for livelihood for them to regain their economic independence. The organization also helps the children of the bereaved mothers through scholarships and financial support for their education and academic needs (SOW Project, St. Vincent School of Theology, 2017).

SOW also helps the families access justice through their legal assistance. The organization recognizes that all their members are human rights victims, hence the need for a legal intervention to promote justice and accountability. The organization has done legal and paralegal networking to lawyering groups and other legal bodies for this need. Paralegal clinics and legal consultations have been conducted where the violations committed to the victims are documented, affidavits are produced, and other legal concerns are answered by paralegals and lawyers. Some of the beneficiaries have filed cases in court and they are being supported and assisted by the organization’s legal networks. The organization is also partnering with media bodies to report the EJK-related incidents in the community (SOW Project, St. Vincent School of Theology, 2017).

Partner organizations

To support or address the other needs of their members, SOW has reached out to and partnered with different organizations that share the same vision and can address the concerns such as food, livelihood, and legal support.

For needs such as food, SOW receives food assistance and relief packs from PAGHILOM’s Baigani. Meanwhile, the Congregation of the Mission (Vincentian Communities) supports them through rice subsidies and assistance to their other needs.

The Office of the Vice President (OVP) has been providing SOW members with livelihood opportunities and referrals to other groups that may be able to help them as well. As families of victims of HRVs, the members of SOW are also in need of legal support and assistance, and this service is being given to them by IDEALS, Inc. Through IDEALS, their cases have been documented and they were given legal advice on how to proceed should they wish to pursue their cases.

Best Practices

SOW believes that the program and its activities such as the formation sessions and psychological empowerment have helped the families deal with and heal from the trauma that they have experienced when their family member died. The program has been immensely helpful particularly during the first few months of the incident. Their members have shared that undergoing the program has helped them lessen the burden of their emotions and has given them clarity during their darkest moments.

Along with the emotional and psycho-spiritual support, SOW has also assisted the families with their financial and economic concerns. In this COVID-19 pandemic, the sewing project has been a great source of income for their members, who would otherwise be unemployed or would lose their employment due to the quarantine restrictions.

Challenges faced by clients in accessing the organization’s services

While SOW aims to provide adequate support and assistance to its members, there are factors that affect the families in being active in the organization and in accessing the services. The capacity of the members to access the services and projects of SOW are sometimes affected by their personal concerns such as having unstable family relationships. Due to the complicated nature of their personal lives and family members, they sometimes have difficulty in reaching out to SOW for their needs and concerns. Since they are the ones who are now expected to focus on addressing the needs of their families, they are unable to participate in the activities of the SOW program.

The current pandemic and the quarantine protocols have also affected their members and the conduct of their regular activities and projects. Due to the shift to online and modular classes, mothers are also expected to stay at home to take care of and teach their children. Prioritizing the basic needs of their families, such as having food on their tables, has become more pressing for the members rather than their participation in the program’s activities.

Challenges faced by the organization and Ways Forward

Although Project SOW has numerous services being offered, the organization is also facing hindrances and challenges in providing their best to their beneficiaries. One of the most pressing challenges is the COVID-19 pandemic where some activities of the organization are temporarily discontinued due to lockdowns and strict protocols

implemented in the community. The organization’s psycho-spiritual interventions, social gatherings, paralegal clinics, and legal consultations are halted and no actions are done yet.

Additionally, SOW is challenged on how to sustain some of the existing assistance they provide. They are actively looking for donors to sustain their food supply and medical resources, and their sewing area needs rehabilitation for it to function to its maximum capacity. A related challenge is how to sustain their sewing business. The organization perceives the need for training on this aspect to strategize on how the business will become more sustainable and more beneficial to the members. Another challenge is the future litigation of the filed cases of its members in court once these cases progress. They will be needing future legal assistance from legal bodies who will commit in the legal representation on behalf of the members.

SOW acknowledges the need to augment all their programs and services towards sustainability in order to provide the best services for their members and ensure that their basic needs are met.

Commission on Human Rights (CHR)

Region IV-A

Vision, Mission, Goals

The Commission on Human Rights (CHR) as an independent National Human Rights Institution (NHRI) has a mandate “to conduct investigations on human rights violations against marginalized and vulnerable sectors of the society, involving civil and political rights” (CHR, 2018). CHR, along with all its regional offices, is committed to provide accessible and excellent public service that upholds human rights principles and standards. The institution envisions to have:

A just and humane Philippine society of persons equal in opportunity, living a life of dignity, and forever vigilant against abuses and oppression” with a mission to be the “conscience of government and the people, we seek truth in human rights issues and prevent incidence of human rights violations. As a beacon of truth, we make people aware of their rights, and guide the government and society towards actions that respect the rights of all, particularly those who cannot defend themselves —the disadvantaged, marginalized, and vulnerable.

and a mantra that says, “CHR: Dignity of all.”

For the sake of this study, the researchers will primarily focus on one of its regional offices, CHR-Region IV-A (CHR IV-A). The geographical scope of CHR IV-A covers the entirety of CALABARZON (Cavite, Laguna, Batangas, Rizal and Quezon), also designated as Region IV-A, and in terms of ethno-linguistic background, is considered as “Southern Tagalog.”

Demographics of Clients

CHR IV-A caters to different vulnerable, marginalized groups, and disadvantaged groups, primarily children, women, elderly, and persons with disabilities whose human rights have been violated. In addition to supporting families who have experienced the death of loved ones through EJK, primarily characterized by the killing of a male family member, some of the key clientele and the corresponding CHR IV-A services are:

1. Survivors of violence against women and children (VAWC) and gender-based violence (GBV) abuse, including rape - Financial assistance for everyday basic needs, and transportation costs associated with the filing of cases against their abusers;

2. Surviving family members of those whose loved ones have been unjustly killed - Relevant financial assistance;

3. Families struggling with lack of financial custody or support for childrenMediation is facilitated in order to have both parties talk about how to ensure financial support for children;

4. Persons deprived of liberty - Provision of legal updates regarding the status of the case.

In general, CHR IV-A provides free legal advice regarding the different legal concerns of their clients. They also extend their services to families of their clients who are confined against their will in hospitals due to their inability to pay for hospital services rendered to them. Economically underprivileged laborers and the poor are assisted accordingly as well. Within the context of the pandemic, viable citizens for emergency subsidy through the government’s Social Amelioration Program (SAP) are also accommodated.

Services Offered to EJK Surviving Families

As a CHR Regional Office, CHR IV-A conducts both “motu proprio” or “upon complaint” investigations. According to its “Guidelines and Procedures in the Investigation and Monitoring of Human Rights Violations and Abuses” (2012), CHR, including its regional offices, sub-offices, or desk offices, can conduct investigations regarding HRV cases that have been directly reported to them (upon complaint), or they could utilize their mandate to initiate investigations based on relevant reports or information they gather (on its own initiative or motu proprio).

CHR IV-A offers the following services to its clientele: (1) Psychosocial Support, (2) Legal Assistance, (3) Economic Support, and (4) other relevant services. The agency recognizes the need of the affected families to express their thoughts and emotions with regards to the human rights violation they experienced. Lawyers and investigators provide psychosocial support as they interview the affected families and enable them to freely communicate their feelings and highly sensitive information regarding what they know of the EJK. Their clients also receive legal assistance such as legal advice and help on filing administrative and criminal cases. They also extend economic support as part of reparation to the families of the extrajudicial killings victims. According to circumstances and justifiable criteria, CHR IV-A also offers other forms of support to provide security to the affected families that experience anxiousness, traumatized by the event, and being harassed or threatened by the perpetrators. Under their “Witness Protection Program” (WPP) surviving families and witnesses are brought to a “sanctuario” to ensure their safety against external threats. Lastly, biological or basic needs of family members could be indirectly addressed through the provision of financial assistance that would enable clients to provide for themselves, in addition to provisions assured to them if they were to undergo WPP in addition to the physical security extended to them by WPP.

Partner Organizations

The agency, through its interviewers, did not mention any organization that they work and/or collaborate with, particularly in assisting EJK survivor families.

Best Practices

CHR IV-A shared that one of their best practices to encourage the victims’ families to proceed on filing a case against the perpetrator of the crime is through allowing the affected families to narrate the story of the victim. The information shared is documented and the free legal consultation allows family members to make an informed decision regarding their next legal steps, such as whether they are to file for a legal case or otherwise.

Challenges faced by Clients in Accessing the Organization’s Services

The institution shared that one of the most salient challenges they face is the fearfulness of the clients regarding the potential harm they could face from the different individuals and authorities behind the killings of their loved ones. They fear that their safety and security is threatened once the perpetrators learn that they are going to file a case.

Challenges faced by the Organization and Ways Forward

CHR IV-A was challenged on handling clients with mental health issues and concerns that are not usually handled by their agency. Despite the challenges they face when dealing with such clients, they ensure that they are able to provide support by referring them to investigators who are specialized to handle such cases. The participants of the research recommend an earlier assessment regarding the mental condition of their clients.

Lastly, the respondents believe that there is a need to further strengthen their financial and legal services catered towards EJK affected families.

This chapter aims to answer the objectives of the research by coming up with themes and using the review of related literature (RRL) to either confirm or contradict the findings. The transcriptions of the interviews were reread and coded. Once coded, a preliminary set of themes was created and validated. The following research objectives were answered:

1) To identify the bio-psycho-social-spiritual changes, needs, and hindering and facilitating factors experienced by the EJK survivors and their families during the process of grieving, coping, and recovery;

2) To explore the views, meanings, struggles, roles, and processes identified and experienced by the EJK surviving families in their claim for the reparation for damages;

3) To determine the factors influencing their desire or lack thereof to seek accountability and claim reparations through the filing of legal cases and litigation;

4) To explore the potential of EJK surviving families to organize their own association so they can assist and support each other in their needs and have a unified voice in seeking justice and reparation; and,

5) To identify the network of organizations and programs and services made available to surviving families of the EJK victims; and

6) To identify effective strategies utilized by various stakeholders in the advocacy of human rights and seeking justice and accountability from the state. With all these objectives, the research attempts to inform and create a framework that would illustrate a holistic intervention to the surviving families, facilitating their healing and recovery with the end goal of them being aware of their rights and becoming human rights advocates.

The researchers used deduction to analyze the data and come up with the themes based on the interviews conducted with the 10 respondents. From the transcripts of the said interviews, the researchers coded certain passages by highlighting them to identify emerging concepts and ideas, as well as find relationships between them. The similar concepts and ideas were then categorized into bigger concepts or major themes.

objective 1

Biopsychosocial-spiritual Impacts

For the purpose of this research, the biopsychosocial-spiritual impact pertains to how the “biological, the psychological, the social, and the spiritual [aspect] are only distinct dimensions of the person, and no one aspect can be disaggregated from the whole. Each aspect can be affected differently by a person’s history and illness, and each aspect can interact and affect other aspects of the person” (Sulmasy, 2002). The term defines the overall impacts to the loved ones or surviving families of the victims killed through EJKs related to the WoD.

The 10 respondents of this study shared their experiences on how their lives were affected by the sudden death of their loved ones. This will highlight the shared and distinct experiences of the affected families on the biopsychosocial-spiritual aspects of their lives.

The discussion on the family’s experiences was categorized based on the impacts on the biological, psychological, social, and spiritual aspects of their whole well-being. The biological impact, as used throughout the study, refers to the impact on the body’s physical well-being, while the psychological impact focuses on the effect on the cognitive thinking, behaviors, and personalities of a person. On the other hand, the social impact delves into the families’ external environment and how it affected them. Finally, the spiritual impact discusses how the families’ experiences are in relation to how the EJKs have affected their faith, their perspectives in life, their self-expression, and their journey to find and give meaning to their lives.

BIOLOGICAL IMPACTS

Table 2

Biological Impacts

Main themes

Sub-themes Physical deterioration

1. Loss of appetite

2. Physically tired/stressed/fatigue

3. Unable to sleep

4. Acquired vices

5. “Nabinat” or relapse after giving birth

6. Weight loss

Eight of the ten women interviewed expressed that the death of their loved ones impacted their physical well-being and lifestyle. As reflected in the sub-themes in Table 2, the biological impact manifested in various forms. From the 10 respondents, five experienced loss of appetite; four felt physically tired/stressed; three were unable to sleep; three started acquiring vices such as drinking alcohol and/or smoking cigarettes; two experienced physical exhaustion or relapse (binat) after giving birth; and two have lost weight.

“Claire” shared that even if her husband just died, she had to immediately resume work to provide for her family’s needs. Since she had no time to fully recover after recently giving birth, her physical well-being suffered. She said,

Nabinat ako parang tinamaan ako ng ubo kasi nga laging pawis ‘yung likod ko. ‘Tas tumigil ako (sa kaka-trabaho), ang ginawa ko pumasok ako sa mga spa. Eh ang kinalaban ko naman doon puyat. So nabibinat ako kasi bagong panganak lang ako noon. (I had a relapse because I acquired cough from always having sweat on my back. I stopped (working), and what I did was find a job in the spas. However, I suffered from sleep deprivation. I had a relapse because I just gave birth at that time).

“Adarna”’s experience was similar to “Claire”s. After her brother was killed, she had to step up to help their family recover both psycho-emotionally and financially. Exhaustion and extreme fatigue came over her as she remained restless, brought by so much anxiety. She said, “Ayun, pagod. Kasi pagkatapos nga mangyari ‘yung insidente na ‘yun, lahat akin eh hanggang ngayon. ’Yung pagod pati stress.” (I was tired. After those (EJK) incidents, all the responsibilities became mine, even until now. I was tired and stressed out).

PSYCHOLOGICAL IMPACTS

Main themes

Cognitive aspect

Sub-themes

1. Feeling hurt

2. Feeling depressed, experiencing uncontrollable crying

3. Unhealthy overthinking

4. Experiencing anxiety

5. Suicidal thoughts and self-harming behaviors

6. Dreaming of the victim

Manifestations in negative behavior

1. Violent behavior and anger issues

2. Refusal to be interrogated about the incident

3. Inactive participation in class

4. Stunned/unable to show emotions

5. Reacting negatively to triggers

6. Children becoming aggressive, stubborn, vengeful

7. High suspicion towards others

8. Parentified children

Safety and security concerns

1. Fear for safety and security

2. Fear of police officers

All 10 respondents unanimously shared the commonality of having their mental or psychological well-being affected due to the death of their loved ones. They experienced having negative feelings and thoughts that were categorized based on the cognitive aspect, behavioral manifestations, and security concerns.

From the cognitive aspect, respondents described how the incident impacted their wellbeing, particularly on their thoughts and emotions, however, no professionals were able to check and diagnose them with mental illness. Six of the 10 respondents felt hurt from the incident; eight experienced uncontrollable crying and feeling depressed; two started experiencing unhealthy overthinking; and three of them began having self-harming behaviors and/or suicidal thoughts. There were also negative behavioral changes observed. Six respondents shared that they were having aggressive and violent tendencies and becoming easily irate or angry; four of them do not want to be interrogated regarding the incident; three were reacting negatively to triggers; six of them were stunned, unable or did not want to show emotions after the incident; three respondents also developed trust issues and high suspicion towards others; while six of them shared that their child or children developed aggressive, stubborn, and/or vengeful personalities. One of the respondents’ children even became inactive in class and another child had to assume the role of the father of the family or became a “parentified child” since the victim’s death. Finally, respondents expressed their safety concerns. Five of them expressed worry over their safety and security, while one of them developed fear towards police authorities.

Table 3

Psychological Impacts

SOCIAL IMPACTS

Table 4

Social Impacts

Main themes

Fear

Sub-themes

1. Mostly females were present at the funeral

2. Transferred residence for security

3. Community members’ fear of being tagged as drug addicts

Stigma and Discrimination

Social Isolation

1. Being blamed for what happened

2. Death of victim seen as not normal by the school

1. Being bullied in school

2. Stopped attending school/work

3. Isolation

Community Support

Financial Crisis

1. Support and Acceptance from the neighbors

1. No budget for school projects

2. Incurred loans

3. Loss of breadwinner and/or loss of incomegenerating family member

4. Incurred debts

5. Loss of income

6. Engaged in multiple jobs

7. Unpaid or cut utility service

All the respondents affirmed that the social and economic aspects of their lives were affected after the death of their loved ones. Moreover, the surviving family members shared their experiences to which there have been recurring themes that show how their social life was impacted. They began experiencing fear with their surroundings as well as stigma and discrimination; some began to socially isolate; and some received acceptance and support from their neighbors.

From the respondents that experienced fear within their family and community, this manifested when one of the respondents expressed that in their area, mostly females attended the funeral as the public was afraid to be involved or associated with the victim of EJK; another one also expressed that, due to fear, they had no choice but to transfer residences for the security of their family; and three respondents expressed that after the death of their loved ones, community members began to fear that they will also be tagged as drug addicts.

Due to the stigma and discrimination in the community, three respondents experienced being blamed for what had happened to the victims. One respondent shared that the death of her husband was not seen as normal by the school where her child attends. Moreover, nine respondents shared that the incident caused them to socially isolate themselves and their family from their community. Four respondents shared that they experienced being bullied especially their children; seven respondents also expressed that they stopped going to work while their family members that attend school, incurred absences or stopped going to school; two of the respondents then shared that they isolated themselves in their community, they minimize the times they go out of their house and chose not to socialize with their neighbors.

In contrast, there were three respondents who shared that they experienced support from the community and their neighborhood after the incident.

The surviving families were also heavily financially impacted after the death of the EJK victims. Since most of the victims were breadwinners, this has impacted the economic stability of the families.

Two of the 10 respondents expressed their financial struggles to allocate a budget for their children’s school projects; one started getting loans from their community or local lender; two have attempted to apply for loans but were declined; and one of them also pawned personal properties to sustain the needs of the family.

Five respondents shared that the killed victims were the breadwinners or income generating members of their families. After the incident, two of the respondents incurred debts; two lost their stable source of income; one respondent was forced to have multiple jobs to support their family; and one family experienced having their utility service cut due to unpaid bills.

SPIRITUAL IMPACTS

Eight out of the 10 respondents experienced a change in their spiritual stability. There are two respondents who felt that their faith became stronger after the situation; however, the majority—specifically six out of 10— questioned their faith after the death of a family member. For instance, “Carol” questions the circumstances they are currently facing and often asks herself why God seems to be uncaring, saying, “Sabi ko pa nga noon napakasama naman ng Panginoon na ‘to at bakit in-allow?” (I even said, this God is evil, why did He allow it?). Meanwhile, two respondents stopped participating in church-related activities.

Ten respondents narrated the drastic changes in the biopsychological-spiritual aspect of their lives. This finding is supported by the documented cases by the Philippine Human Rights Information Center (PhilRights, 2017) wherein one of their respondents, the Roa family, shared that they are no longer able to sleep, rest, and eat properly. Unfortunately, for the matriarch of the Roa family, the distress caused by the death in their family caused her intolerable pain and distress which arguably led to her death after a year. The report indicated that the affected families were generally already in poor health or in poor living conditions to be in a much more vulnerable position, which means that they can no longer prioritize their nutritional needs and health after those traumatic experiences (Human Rights, Watch, 2016).

The discussion on the Psychological Impact was discussed in the Family Caregiver Alliance (2013), wherein manifestations of the emotional and psychological impacts of the EJK to the affected families were “sadness, crying spells, anger, frustration, rage, guilt, worry, anxiety, panic, yearning, edginess or irritability, memory problems or feeling distracted or preoccupied, depression, euphoria, passive resignation, fluctuating emotions, sense of lack of control, or others might see [you] as ‘unreasonable’ or overreacting.” These emotions and behavior were also evident in the respondents. Moreover, there are manifestations of aggressiveness and ill-temperedness in some of the respondents’ responses, as interviewed by PhilRights (2017); these were also apparent in their children.

Since most of the victims of the killings were the breadwinners, the left-behind families experienced financial struggles which was highlighted in the report of the Human Rights Watch (2016). In addition to these, the loss of the head of the family would indicate that there would be changes in family dynamics. The mother or the eldest child in the family usually takes on the role of being the head of the family, causing additional distress and exhaustion; as for the eldest child, they usually had to stop going to school in order to focus on providing for the family. Lastly, based on the statement from Family Caregiver Alliance (2013) that mentions the normality of having different reactions after the incident including their perspective or outlook with their values and beliefs, one may seek further closeness with their faith or find solace or there may be a feeling of rage or anger towards God and His actions which reflects the stories shared by the 10 respondents.

Biopsychosocial-spiritual needs

Respondents expressed the needs that surfaced after the incident that affected their biopsychosocial-spiritual well-being.

The discussion of the family’s experiences was categorized based on their biological, psychological, social, and spiritual needs. The biological needs pertain to the body’s necessities to survive physically, such as food, shelter, sleep, etc. Psychological needs were also identified as the families’ emerging needs for mental and emotional stability. The affected families discussed social needs which are focused on their particular needs from their environment. These external systems are expected or are necessary to provide support for their coping and survival. Lastly, there were spiritual needs identified pertaining to the affected families’ need to find meaning, purpose, and acceptance after the incident they experienced.

BIOLOGICAL NEEDS

Table 6

Biological Needs

Main themes

Biological Factor:

Basic necessities

Sub-themes

1. Medical needs

2. Food and utility payment

3. Supplies for infants

Seven respondents shared that after the incident, there has been an apparent need to be assisted in fulfilling their basic necessities. Six of them expressed their struggle to provide for their daily food and utility services; four respondents expressed having medical needs; while two affected families with newborns and infants shared the need for infant basic supplies.

“Adarna” shared that aside from losing the main provider of the family, the loss of income was the critical concern as their family focused on grieving, especially since, while the funeral service was ongoing in their home, the family members were not able to go to work. This affected their capacity to support their daily needs. She said,

Siguro two weeks silang walang trabaho ‘nun kasi two weeks ngang ano, di nagpahinga pa so three weeks. Medyo problema na sa pang-araw araw na pangkain. Sabi ko kaya ‘yan, makaka-survive tayo. Talagang nag-isip na sila na, “‘Nako dalawang linggong walang trabaho, paano na?” (They did not have work for maybe two weeks because of that, then they rested for the third week. Our daily food started to become a problem. I said we can do it and we will survive. They really thought, “It’s been two weeks with no work, how will we manage?”).

“Tina” also expressed their struggles to support the family’s needs after her partner died, Wala na kaming matakbuhan kasi halimbawa kapag wala na kaming bigas, syempre pag araw ng linggo wala kaming akyat, ‘di namin rotation... ang gagawin ng pangalawang iyan, pupunta lang yan sa papa niya pag-uwi mo na rin siya ng Php 100 (USD 2), Php 50 (USD 1) pambili na ng bigas. Ngayon wala na, sariling kayod na lang. Wala ng ibang matakbuhan.” (There is no one to run to, since, for instance, when we no longer have rice, of course every Sunday it is not our rotation, my second child, what they will do, they will go to heir father and once they go back, they will have Php 100, the Php 50 will be allotted for rice. Now he’s gone, I am all alone. There is no one to run to.)

PSYCHOLOGICAL NEEDS

Table 7

Psychological Needs

Main themes Sub-themes

Emotional Support

1. Emotional support to affected children

2. Processing the circumstances to children

3. Opportunity and time to properly grieve

Validation of information

1. Evidence-based information

Seven of the 10 respondents expressed that their psychological and mental state were affected after the incident happened. The surviving families experienced an apparent emotional crisis, need for emotional support, and need to validate information in disbelief of what has happened to their loved ones. Six of the 10 respondents who experienced an emotional crisis elaborated their situation and this showed that four of them struggled to provide emotional support to the affected children; two had difficulties to process and explain the circumstance to their children; and five of the respondents were unable to properly grieve due to lack of time or having no opportunity at all. In addition to these experiences, five respondents expressed their need for emotional support during those grieving moments, and one of the surviving families also shared that due to the emotional crisis brought by the incident, they had a hard time believing what had happened and felt the need to still verify the information when they learned the news.

“Veronica” shared her thoughts and emotional processing during those times, Sa kaisipan po kasi, puro negative po yung nasa isip ko. Paano na ako, anong gagawin ko? Paano na kami ng anak ko? Laging ganun po tumatakbo sa isip ko. Kaya po yung natugunan po yun ng mga taong laging nagsasabi na ‘Andito kami, tutulungan ka namin.’ Tapos yun nga po, yung kaibigan na hindi ka iniiwanan. Ayun po yung naging tugon para kahit papaano maging hindi na laging negative lahat yung nasa utak ko. (My mind was filled with negative thoughts. What will happen to me? What should I do? What will happen to me and my child? Those were the constant thoughts that ran in my mind. But ever since there were people that assured me, “We are here, we will help you,” and I realized that I have friends who will never leave me, that became my answer to lessening the negative thoughts I have in my mind.)

“Carol” also expressed her need for emotional support at that time, “Yung gusto ko may makikinig lang sa akin. Kapag mag-e-emote ako. Kapatid ko lang naman pinage-emote-an ko.” (I wanted someone to just listen to me when I expressed my emotions. I only share my emotions with my sibling).

SOCIAL NEEDS

Table 8

Social Needs

Most of the victims of EJKs that were related to the respondents of this research were breadwinners or providers for their families. Since the demise of their loved ones, eight respondents shared that they began to struggle to provide for educational expenses, while seven of the respondents expressed their qualms on expensive funeral services and document processing. In addition to this, three of the respondents expressed their need to have a sense of security, while one of them chose to transfer to a different place to relieve their worries and fear. One of them also shared their need for community support.

SPIRITUAL NEEDS

Table 9

Three of the 10 respondents shared their need for spiritual guidance. Two of them needed a support system to restore their faith and belief system, while the other one wanted to know the reason why such a thing happened to their family.

“Kristina” actively sought spiritual support during those times. She said,

Nung time na yun, naghahanap talaga ako, gusto may isang tao talaga na mag papabalik sa kalooban ko na makausap ako na wala siyang ibigay sa akin na problema na hindi ko malalampasan. Isang tao talaga sabi ko, sana may isang tao akong makita na magbigay sa akin na para makabalik ang ano ko sa Panginoon. ‘Yun nakita ko kay Father Flavie. (During that time, I was really looking, I wanted to have someone that would make me restore my faith, that I can talk to and would assure me that there are no problems that I cannot surpass. I said, just one person, I hope that there will be someone I will find that will give me, that will help me [restore] my faith to God. That is what I found with Fr. Flavie.)

The primary biological needs identified were the lack of sources for the surviving families to provide for their daily basic needs like food and money for their water, electricity, and rent, given that the victims were the breadwinners of the families. It is the same across all the interviewees, as well as with the experiences of EJK surviving families or survivors. In the report of Human Rights Watch (2016), a left-behind mother said,

It’s hard because you don’t know how you’re going to start, how you’re going to fend for your children, how you’re going to send them to school, and how you’re going to pay for their daily expenses and their meals. There are times they can’t go to school because they don’t have a school allowance. We lost our tap water because we can’t pay the water bill and electricity, and many more things (Human Rights Watch, 2016).

In consonance with the study of Family Caregiver Alliance (2013), there are evident manifestations of emotional and psychological impacts of EJK to the surviving families.

They were experiencing overwhelming and varying emotions ranging from sadness to crying and even anger, rage, and others. Respondents also shared that they have an awareness of the changes in their behavior, along with experiencing overwhelming emotions such as sadness. The experiences shared by the 10 respondents showed the needs of the biopsychological-spiritual aspect of their lives that emerged after the incident. Based on Philippine Human Rights Information Center (PhilRights) (2017), out of the 58 documented cases, 49 of them were breadwinners or financial providers for their families. The loss of the head of the household changed the dynamics of the family which led to the emergence of additional necessities and changes. The result of the research showed that the biological needs of the affected families were also similar to the experiences of other people who were affected by EJK. As the affected families focus on surviving and providing for the families’ basic necessities, they usually leave the families with no room to grieve and process their emotions. They are forced to act tough to support the family of the left-behind (PhilRights, 2017). Almost all the respondents shared the same sentiments of the respondents from PhilRights (2017): they were forced to look for additional means of income regardless of the working conditions or salary range due to the loss of the main provider of the family.

The prevailing result from the data gathered indicated that some of the EJK families need additional spiritual guidance to assist them with their healing and recovery. However, the majority of the respondents did not focus on their spiritual needs or the incident did not affect their spirituality. This result affirms the perspective of the Family Caregiver Alliance (2013) which recognizes the differences of people’s reaction even with a similar incident or case. Some may opt to lean on their faith to seek healing, while some may begin losing faith and question the existence of God or a higher being.

Hindering Factors To Grieving

Grieving pertains to the “personal experience and psychosocial expression of sorrow or grief” (Mulemi, 2017). The Encyclopedia of Psychology and Religion (Mulemi, 2017) differentiates grieving from mourning as they highlight that the former emphasizes the personal and emotional experience of losing someone or something. This encompasses the surviving families’ emotional outbursts and ways of letting their thoughts and emotions out.

This section highlights factors that hamper the grieving process, shared and unique to each of the interviewed EJK surviving families or survivors. The tables below discuss their experiences and the elements that hinders them from grieving.

For clarity, the surviving families of EJK victims’ grieving experiences will discuss their biopsychosocial-spiritual aspects. These aspects were discussed as hindering and facilitating factors on grieving. Biological factors refer to the physical health, while psychological factors pertain to the direct elements that affect their way of thinking or

feeling; the social factors are those that are present in their outside environment that affects their grieving, and finally, the spiritual factors focus on their faith, belief, values, that affect their view of life, way of thinking, or processing of the loss of their loved ones.

BIOLOGICAL FACTORS

Table 10

Biological Factors that Hinder Grieving

Main themes

2.

Five of the 10 respondents expressed the lack of body wellness as factors that have affected them from grieving the loss of their loved ones. One shared experiencing numbness, while four respondents shared experiencing deterioration of their physical health that hindered them from grieving.

“Kristina” shared, “Parang natutulala kaya parang gusto ko lang ‘yung nakahiga. Nai-istress ako syempre yung mga anak ko syempre apat sila.” (It was like being dumbfounded, that’s why I only wanted to lie down. Of course I got stressed because of my children—there should have been four of them.) This is also like “Natalie”’s experience in which her body gave up due to too much stress from the incident and exhaustion while balancing work, managing the wake, and tending to their family’s needs.

Table 11

Psychological Factors that Hinder Grieving

1. Negative impact of stigmatization

2. Freeze mode of coping

3. Delaying of the grief process

4. Children too young to understand the incident

1. Occupied or clouded with desire for revenge

Six of the 10 respondents shared that their grieving was hindered due to the psychological or mental elements including the inability to show emotions and focusing on avenging the death of their loved ones. These approaches of the EJK survivors were their immediate reactions to the sudden death of their family.

Two respondents expressed that they were embarrassed and demoralized to ask for help because of the nature of the death; four of them shared that they did not want or cannot be too emotional during the wake or when their family might see them; two respondents shared that there are little to no opportunities to grieve due to the large number of people attending the wake, and they began to experience social anxiety; another respondent shared that children in their household were too young to understand the situation of their family.

These circumstances further hindered the affected families to move forward. “Carol” shared her experience of preventing herself from crying in front of her children,

“Yun dun ako nakakaiyak pag madaling araw natutulog ‘yung mga bata, pero pag nagising na sila sa iyak ko, titigil na si Carol. Kasi iiyak na din sila.” (I am only able to cry at dawn when the children are sleeping, but when they wake up once they hear me crying, I will stop because they will also cry). This is similar to “Kristina” wherein the family members also avoided showing their emotions, “Di nila napakita sa akin kasi kahit emosyon wala sila sa akin na may napakita, kasi sabi nila mahirap na daw pag ako ang bumigay” (They were not able to show it, even the emotions, they could not show it to me, because they said it would be a problem if I give up).

Finally, two of the respondents shared that during their grieving phase, they were desiring to avenge the death of their loved ones.

Table 12

Social Factors that Hinder Grieving

Main themes

Sub-themes Stigma and Discrimination

1. From the community/public Financial Instability

1. Unemployment

2. Unstable source of income or low income

Security Issues

1. Constant presence of uniformed men creates fear

2. Active presence of policemen and police operations in their community

Eight of the 10 respondents claimed that there are social and economic factors that hindered them from grieving. Three respondents shared that they experience stigma and discrimination as their communtiy learned the nature of the death of their family members. Aside from this, two respondents shared that they became unemployed, and six of the respondents relied on an unstable source of income which heavily impacted their lifestyle and affected their grieving process.

“Veronica” said, “...’yung kakulangan ng kita po kahit nagta-trabaho ako, maliit ‘yung sinasahod ko. Financially po talaga yung unang balakid.” (The insufficient income, even though I am working, my salary is small. It was the financial aspect that became the first hindrance). This is mostly the situation of other respondents after losing the breadwinner or head of their household.

Three of the participants also shared their experience of being discriminated against due to stigma in their community. “Carol” expressed that their family felt ashamed to seek help. Their community has a notion that being killed by the police means that the person committed a grave crime. Their family was the subject of the community’s gossip and it affected their grieving and privacy. Another two respondents expressed their fear for their family’s safety after the incident happened.

As the family experiences sudden financial instability and family role-reversals, they are stuck focusing on survival and keeping the family afloat. Based on Felbab-Brown (2017), there is a cycle of multifaceted suffering that EJK surviving families or survivors can experience which hinders them from fully recovering from the distress brought by the incident. This is also evident in the experiences shared by the respondents of the research as they were expected to function well to provide and keep the family together

while dealing with the death of a loved one. This double burden further hinders the family from processing the incident and their thoughts and emotions about it.

The stigma and discrimination in some communities and in the Philippines’ setting also significantly affect the grieving process of the EJK survivors. There are similar stories across the interviews of this research and the lifted cases from Philippine Human Rights Information Center (PhilRights) (2017), Human Rights Watch (2020), and other human rights advocacy groups that highlighted the stigma and discrimination most families face for losing a family member to the government’s WoD. The families were often subject to gossip in the communities and children were even bullied in school or by their playmates.

Facilitating Factors To Grieving

As discussed earlier, there are various factors that are hindering the grieving process of the affected families of EJK. Despite all those elements, however, there are factors that facilitate and support them to move forward in their grieving process.

BIOLOGICAL FACTORS

Table 13

Biological Factors that Facilitate Grieving

Two of the respondents shared that support from their families have encouraged them to attend to the needs of their bodies that is also beneficial for their grieving.

“Natalie” shares the inside joke in their family, “Bawal ako magkasakit, may mga umaasa sa akin. Kapag ako nagka-sakit, gutom din ‘yung mga junakis ko.” (I cannot get sick, there are people relying on me. If I get sick, my children will go hungry.)

Three of the participants have sought refuge and safety for their family. Their fear for their safety made them decide to stay in a different place temporarily or permanently.

Table 14

Psychological Factors that Facilitate Grieving

Main themes

Emotional expression

Family’s physical and emotional presence

Sub-themes

1. Letting out of emotions through crying

1. External support

All the respondents shared that external support and letting their emotions out have helped them grieve. Five of them shared that showing and expressing their emotions through crying were helpful to their grieving process, and eight respondents also expressed that the family’s physical and emotional presence encouraged them to continue fighting and living. “Kristina” shared,

‘Yan ngang kapitbahay ko na malapit sa akin may magdala ng pagkain ‘Kumain ka parang awa mo na kumain ka… mga apo mo…’ Nung parang narealize ko lang pag sabi nila sa’kin mga apo ko parang naisip ko kawawa nga apo ko, kawawa nga mga apo ko kapag ako ang mawala. (My neighbor who lives nearby, they would bring food, ‘For goodness’ sake you should eat, for your grandchildren.’ When they said that, I realized that my grandchildren would indeed suffer if I am gone).

Her children will also say, “Mama alalahanin mo nandito pa kami.” (Mama, you should remember, we are still here) to remind her that she can rely on them.

“Tina” was also able to provide support to her daughter, “Pag nakikita ko siyang umiyak, yayakapin ko na lang siya hanggang sa tumahan na lang siya, wala na.” (When I see her cry, I will just hug her until she stops crying, until it is gone).

Six of the respondents have been vocal in expressing their emotions to grieve and make themselves feel better. “Claire” shared that whenever their family remembers her husband, they would express their emotions through crying, “Oo, nag-iiyakan kami (mga anak) niyan.” (Yes, we all cry).

Table 15

Social Factors that Facilitate Grieving

Main themes

External support

Sub-themes

1. Positive community feedback of the victim’s character

2. Neighbors took care of family

Six of the 10 respondents shared that external support in terms of economic and social aspects helped facilitate their grieving. Four of the respondents received the community’s emotional support; one respondent expressed that their community was supportive and willing to be a character reference to prove the victim’s kindness; and five respondents received support from their neighbors through food and financial assistance, reminding them to sleep and eat properly, and others that contributed to the betterment of the affected families’ well-being.

“Kristina”’s friends would remind her to take care of herself and offer emotional support,

“Nandito lang kami mga kaibigan mo mga kapitbahay mo. Hindi kami maga-ano sa’yo, hindi kami maniwala na ganyan ang ginagawa ng mga anak mo at saka nung mga maliit pa kilala namin sila.” (We are here for you, your friends, your neighbors. We will not [judge] you, we would not believe that your child can do such things since we knew them since they were little).

She added that her neighbors even offered to cry on her behalf. These forms of support have helped the affected families to have an additional source of strength and courage to continue to survive.

As discussed earlier, there were evident necessities to supply the survival needs of the affected families of EJK. These transcend to the factors that could hinder and facilitate the family’s grieving process. The external support systems were a significant factor that assists the families to adjust and grieve as they receive material aid and refuge from their family to feel safer and more secure, both physically and emotionally.

SPIRITUAL FACTORS

Table 16

Spiritual Factors that Facilitate Grieving

Main themes

Sub-themes

Spiritual guidance 1. Spiritual support from church

Three of the respondents were able to receive spiritual support that guided the surviving families to reconcile their beliefs and faith after the incident. They discussed the significance of receiving emotional and spiritual support from their church, whether it be from the figures in their parish such as priests or from the surviving families affected by EJK.

There are various organizations and institutions that were established specifically to cater to the needs of the EJK surviving families. In Edmund and Bland’s (2011) study, they recognize the need of these individuals to receive support systems and be connected with other people, groups, and other organizations with a similar advocacy to build a safe space and sense of security while they grieve or are in the process of grieving. These were the experiences of most of the respondents as they were able to be supported by various humanitarian organizations throughout the process of grieving.

Respondents’ faith and spiritual beliefs may differ from one another, but the similarity from the research result and the study of Edmund and Bland (2011) is that the faith and belief of an individual provides an additional source of strength and hope for them.

Figure 10

Hindering and Facilitating Factors to Grieving

In conclusion, the micro, mezzo, and macro systems present in the survivors’ environment were contributing factors to the holistic well-being of these surviving families, including the crucial stage of their grieving experiences. The biological, psychological, social, and spiritual aspects of their well-being provide an explanation on how and why they struggle to healthily grieve and process their emotions. It is also important to note that several factors affect their lives from their grieving process, coping process, and ultimately, their recovery process.

Hindering Factors To Coping

The research shows that there are several factors impeding and facilitating the coping processes of the EJK survivors. The researchers used the American Psychological Association’s definition of coping (2014): “the cognitive and behavioural strategies to help reduce the negative emotions or conflict caused by stress.” Additionally, for the purpose of this study, the researchers defined coping as the short-term process they underwent to manage to survive and deal with the aftermath of the incident.

The hindering factors to be discussed refer to those that are present in the survivors’ internal and external systems—interpersonal, family-level, community-level, and societal-level—that disrupt their coping process. These include elements that further exacerbate the family’s situation following their loss and those that prevent the family from dealing with the incident in a healthy manner.

BIOLOGICAL FACTORS

Table 17

Biological Factors that Hinder Coping

Main themes

Survival

Sub-themes

1. Poor physical health

2. Needing to prioritize their family’s survival above their own emotions

Three out of the 10 participants shared that survival factors affected their coping process. Two respondents shared that poor physical health affected their coping process since they could not function properly. Two interviewees claimed that they felt the need to focus on their family’s survival above anything else, thus neglecting their emotional and mental well-being that impacted their coping from the incident. “Natalie” shared that her body collapsed due to too much stress and exhaustion, which made it hard for her to balance the needs of her family and her own needs. Additionally, because she was too focused on how to provide for her family, she became too overwhelmed with the responsibility and did not have the time to work on her emotions.

Table 18

Psychological Factors that Hinder Coping

1.

1.

2.

3.

One out of the 10 participants claimed to have their coping process be impeded by the recurrence of trauma through being exposed to trauma triggers. “Ella” shared that seeing her brother’s body in the casket was enough to cause a breakdown, prompting her to lock herself in her room and her family to disallow her from attending her brother’s wake in consideration of her well-being. She also shared instances where her father would claim to see the victim still alive in their house, which resulted in him having to drink alcohol just so he could sleep.

Six of the participants shared several internal weaknesses which affected their coping, including (1) self-blaming and self-pity, (2) acquired vices to cope, and (3) overthinking. Three participants shared that they blamed themselves over the death of their loved one and expressed that their family member would not have died had they done something to prevent the circumstances leading to the incident. In particular, “Ella” shared, “Nandun kaming dalawa ng kapatid ko na parang sinisi namin yung sarili namin kung bakit namatay yung kapatid namin. Ako nung panahon na yun, hindi siya dapat namatay kung umuwi ako tapos tinulungan ko siya sa RRL [review of related literature] niya.” (Both my sibling and I blamed ourselves for our brother’s death. I thought at that time that he would not have died had I gone back home and helped him with his RRL [review of related literature]). “Claire” felt immense pity for what her family had gone through which resulted in her feeling down and weak:

“Bigla-bigla na lang, parang magigising ka na lang, tapos mag-iisip ka na naman tapos iiyak ka na lang--tapos naawa ako sa sitwasyon namin; basta feeling ko down na down kami noon tapos parang ang hina-hina ko talaga noon.” (Suddenly, you will wake up, then you will think then you will cry—I feel pity over our situation; I feel we were so down back then and that I was immensely weak).

One respondent shared that she started to smoke and drown herself in alcohol. Five shared that they experienced bouts of overthinking, and “Natalie” claimed that her

overthinking kept her up at night. She would often think about the identity of the assailants, whether they have children of their own, and if the murder also kept the assailants up at night.

SOCIAL FACTORS

Table 19

Social Factors that Hinder Coping

Main themes

Stigma and Discrimination

Lack of External Support

Sub-themes

1. From the community

2. From the schools

1. Exorbitant funeral fees

2. Having to support the deceased’s children

3. Unstable income and livelihood

4. Lack of government assistance

5. Community and relatives unable to provide support due to being financially challenged as well

6. Limited knowledge or access to service providers

Security Issues

1. Community being a WOD hotspot or with active presence of intimidation

Four out of the 10 interviewees experienced stigma and discrimination. “Natalie” claimed that her community judged them harshly and even claimed that the family deserved the murder, while “Kristina” and “Veronica” shared that their grandchildren and children, respectively, experienced taunting in their school and by their playmates. “Veronica” also added that her neighbors spread ill-rumors about them. One of them claimed:

“Parang ‘yon ang tingin nila sa amin: mababa na. Kaya [naman] wala na kaming kumpyansa sa sarili. Kagaya sa akin, nasa loob na lang ako [ng bahay], lumalabas lang pag may kailangan na kailangan talaga.” (That was how they looked at us: lowly. That was why we did not have self-confidence. For me, I was always inside [our house], I only went out when I needed to do something important).

Seven participants claimed that the lack of external support affected their coping process. This factor includes (1) exorbitant funeral fees, (2) having to support the deceased’s children, (3) unstable income and livelihood, (4) lack of government assistance, (5) community and relatives unable to provide support due to being financially challenged as well, and (6) limited knowledge or access to service providers. Two participants shared that exorbitant burial fees drove their families into further debt, while one interviewee narrated that she had to support the children of her deceased sons, which added to the number of people she had to financially support. Seven respondents explained that their unstable source of livelihood or low income compromised their ability to provide for their basic needs. Two participants saw a lack of government assistance, as these agencies either reasoned a lack of resources or the survivors’ request for assistance was simply denied. Two participants also shared that they were unable to receive support from their community or relatives as they were also financially-challenged, while one respondent claimed that she was unaware of possible organizations that could provide the family with assistance. Thus, these factors compromised their way of living and deprived them of the chance to cope properly since they had limited external support which could have assisted them with their survival.

It is important to note that aside from being unable to get support from the government due to reasons such as lack of resources or their requests being denied, at least half of the participants shared that it was their distrust of the government that prevented or originally discouraged them from asking for assistance. For them, because they think that the government is responsible for the WoD that killed their family and that they were complicit in the murder, it would be impossible to ask for help from them or that they were too angry at the government to even consider asking for help. Some of the participants completely refrained from asking, while some still tried to avail the services despite their negative feelings towards the government. According to “Kristina”, her neighbors urged her to seek help from the office of the city mayor but she refused as she claimed that they were still part of the government, and

“Sinolo lang talaga namin, kasi hindi ka naman makahingi ng tulong pag ganyan, dito pag ganung tokhang, hindi magbibigay agad [ng tulong].” (We did not ask for help, we could not ask for help if it’s related to Tokhang; they won’t give you [assistance]).

Three out of 10 participants said that security issues, such as having an active presence of intimidation in their WOD-hotspot community, prevented them from coping. Constant fear for their lives and the anxiousness over their actions were felt by the participants.

SPIRITUAL FACTORS

Table 20

Spiritual Factors that Hinder Coping

Main themes Sub-themes

Weakened spirituality 1. Feeling forsaken/alone

Three of the 10 participants claimed that their weakened spirituality affected how they cope, particularly with regards to how they felt forsaken and alone. They questioned why the incident had to happen to them and blamed God for allowing it to happen. According to “Veronica,”

Kasi hirap ka na nga eh. Bakit papahirapan ka pa? Yun po yung nasa isip ko nun. Yun po yung balakid kung bakit kinwestyon ko [Siya]. Kasi hindi na nga kami nakakaluwag sa buhay, papahirapan pa kami. Parang sa tingin mo ba kaya ko pa? (“We were already suffering; why did He let us suffer more?” That was what was in my mind back then. That was our struggle hence why I questioned [God]. Because we’re already suffering in life, yet we still have to suffer more. Does [He] think I can handle all this?)

The results show that the restrictive systems the EJK survivors play a big role in affecting how they try to survive after the incident. The hindering biological factors of (1) poor physical health and (2) needing to prioritize their family’s survival above their own emotions were supported by Felbab-Brown (2017) and Santos’ (2020) studies, respectively.

Boghani’s article published in 2019, Coronel et al.’s (2019), and the National Association for Social Work Education, Inc.’s (NASWEI) (2017) research also support this research’s findings on the way stigma and discrimination in the survivors’ community and schools hinder their coping process. It is in the way that the community feels relieved upon the death of the victim, as they feel that their neighborhood had been rid of a “headache,” that makes the family feel isolated and discriminated against (Coronel et al., 2019). Conde’s (2020) study showed similarities with this research in discussing the way the survivors have been deprived of government assistance which affected their survival after the HRV violation, while Espenido’s (2018) study supports the finding on how the survivors were made to change the cause of death of the victims, just to be able to receive government assistance. Felbab-Brown’s study published in 2017 supports the findings on the low income of the left-behind family which affects their quality of life, and Amnesty International UK (2020) showed how the exorbitant funeral fees added to the crippling debt the families have to tend to. Meanwhile, Philippine Human Rights Information Center’s (PhilRights) study (2019) highlighted the security issues the survivors face which disallowed them to properly cope as some had to change residences for their safety.

Facilitating Factors To Coping

Despite all the hindering factors to coping, the participants were able to specify the factors in their micro systems, mezzo systems, and macro systems that encouraged or facilitated the family’s coping process. These include elements that mitigate the harsh effects of the loss of their loved one.

BIOLOGICAL FACTORS

Table 21

Biological Factors that Facilitate Coping

Main themes

Family as source of strength

Sub-themes

1. Family looking out for each other

2. Becoming each other’s strength

Two out of the 10 participants shared that their family became a source of strength for them and served as a reminder for them to take care of their health. They shared that their family looked after each other’s well-being, which facilitated good health. The participants also claimed that it was their children and grandchildren who urged them to sleep and eat properly.

PSYCHOLOGICAL FACTORS

Table 22

Psychological Factors that Facilitate Coping

Main themes

Family as source of strength

Sub-themes

1. Parent/s’ presence and advice

2. Prioritizing the children’s welfare

3. Family relying on family emotional support

Psychological strengths

1. Distraction as a way to cope

2. Mindfulness

3. Sharing narratives to cope

As with the above, seven of the 10 participants claimed that it was from their family that they gained strength. One of them claimed that the presence of her parents helped her stay mentally stable, as her parents gave her advice and guidance on how to go forward and take care of her own children. She claimed, “Si mama ko po yung madalas kumakausap sakin sa mga bagay-bagay [tungkol] sa anak ko. Si mama ko po yung [gumagabay] sa akin kung ano yung dapat kong gawin at nagsasaway sa mali kong ginagawa.” (My mother always talks to me about my child. She [guides] me on what to

do and points out my mistakes). Five of them shared that prioritizing their children’s welfare resulted in them being more mindful of their and their children’s emotions, as they recognized that their children would be affected the most if they did not take better care of themselves. For three of the participants, sharing emotions with the family and relying on each other helped them cope as they felt stronger knowing they were dealing with the problem together.

Six participants utilized their internal strengths. The participants employed different mechanisms and perspectives to cope healthily, with four participants distracting themselves through talking to friends and listening to music, among others. One participant found catharsis in sharing her story to other people, as she found that her fear had slightly decreased and her feelings got lighter after sharing. Two participants recognized the need to be mindful of their own well-being, as they felt that through self-betterment, they could find the strength to move forward. According to “Claire”, Napagtanto ko po na hindi naman ibig sabihin na magpapahinga ka [ay] hindi mo na haharapin trabaho mo e. Ire-rest mo lang yung isip mo para makapagisip ka pa na[ng] mas maganda, kaysa yung pipilitin mo nang pipilitin na makapag-isip ka ng solusyon. (I realized that resting does not mean that I won’t face my problems. I’ll just rest my mind so I can think clearly, instead of forcing myself to immediately think of solutions).

Meanwhile, according to “Veronica”, who stopped her vices and started working again, “’Ayoko maging mahina talaga,’ lagi kong sinasabi sa kanila ‘yan.” (’I really do not want to feel weak,’ that is what I always tell them).

SOCIAL FACTORS

Table 23.

Social Factors that Facilitate Coping

Main themes Sub-themes External Support

1. Being able to socialize with friends and neighbors

2. Holistic support from organizations such as SOW or PAGHILOM

Nine out of the 10 participants claimed that external support facilitated their coping process. Four interviewees claimed that being able to socialize with friends and neighbors gave them a chance to not hyper-focus on their problems. One respondent shared, “Tumatambay ako [kasama ang mga kaibigan ko] para mawala po [yung lungkot].” (I hang out [with my friends] so the [sadness] can go away). Seven participants shared that receiving holistic support from organizations such as SOW or PAGHILOM helped them survive and gave them the strength to move forward. These organizations provided in-kind assistance, financial and livelihood services, and psycho-spiritual assistance to the bereaved families. It is important to note the respondents’ claim of PAGHILOM and SOW being able to serve as the family’s safe space where they could show their vulnerabilities without having to fear judgement from others. Meanwhile, six respondents highlighted the importance of the community support they received. Some of the participants’ communities provided financial support for the burial and emotional support, while some even managed the deceased’s wake and burial.

According to “Natalie”, having these external support systems ultimately showed her that “Kahit masakit sa kalooban ko [na] namatayan ako, may mga tao pa palang mabubuti” (Even though it hurts me that I was bereaved, there are still good people).

One participant shared that they prioritized their safety, thus they temporarily changed their residences. It brought them peace of mind knowing that their family was safe.

SPIRITUAL FACTORS

Table 24

Spiritual Factors that Facilitate Coping

Main themes

Sub-themes

Spiritual guidance .1. Strengthened spirituality

Five participants shared that having spiritual guidance helped them cope after the incident. Four participants said that praying and doing church or volunteer work helped them deal with their emotions and alleviated their insecurities. One of them claimed that she started believing in God more and she was able to make peace with her situation better. Common among them is leaving their problems and fate up to God and the belief that justice will be served by God.

The biological and psychological factors of having their family as their source of strength are supported by National Association for Social Work Education, Inc. ‘s (NASWEI) case studies published in 2017. The study also supports the finding of this research on holistic external support from community, church organizations, and relatives being able to

aid in the coping process of the survivors. Coronel et al. (2019) supported the data that the church was able to provide a safe space for the survivors to process their emotions and heal.

In summary, several factors present in the survivors’ micro, mezzo, and macro systems affected their holistic well-being, which in turn affected their coping process. The biological, psychological, social, and spiritual facets of their well-being and environment provide an explanation as to how and why the survivors struggled to survive after the incident and how and what made their coping process easier.

Hindering Factors To Recovery

The research shows that there are several factors impeding and facilitating the recovery process of the EJK survivors. The researchers used Manitoba Trauma Information and Education Centre’s definition of recovery: “Recovery does not necessarily mean complete freedom from post-traumatic affects. Recovery is an individual experience and will be and look different for everyone. In general, recovery is the ability to live in the present without being overwhelmed by the thoughts and feelings of the past” (n.d.). Additionally, for the purpose of this study, the researchers defined recovery as the longterm process which facilitates healing from the incident such that they can reclaim their lives and become fully-functioning.

Figure 11

Hindering and Facilitating Factors to Coping

Thus, the hindering factors to be discussed refer to those that are present in the survivors’ internal and external systems—interpersonal, family-level, community-level, and societal-level—that disrupt their recovery process. These include elements that refrain the family from focusing on healing and recovery from the incident.

BIOLOGICAL FACTORS

Table 25

Biological Factors that Hinder Recovery

Main

2. Comorbidities vis-a-vis the pandemic

Two out of 10 participants shared that their lack of body wellness affects their recovery process. “Lou” claims that she experiences restless sleep due to the fear for their safety. The smallest of sounds immediately wakes her up, resulting in unhealthy sleep quality. “Natalie” feels as if her comorbidities affect the way she lives her life, especially now that the COVID-19 pandemic has hit the country. Her family now feels anxiety over their health and is overly cautious every time one of them goes out. She shared, Yung anak ko yung umikot-ikot palagi. Pagdating naghahanda na ako ng sabon sa timba, pinapabuhos ko siya bago pumasok kasi sabi ko wala na nga tayong pera, kung magkasakit pa tayo. Ayaw ko ng mabawasan pa… mawalan pa ng anak. (My child always goes out. When she comes back, I always prepare soap and a bucket of water, and I always make her clean herself up before she comes inside. I always say that we don’t have the money, especially if one of us gets sick. I already lost a child; I can’t bear to lose another).

PSYCHOLOGICAL FACTORS

Table 26

Psychological Factors that Hinder Recovery Main

Two out of the 10 participants claimed that being retraumatized affects how they recover. The retraumatization they experienced includes one participant experiencing another death in the family. The other participant fears for the lack of their home security, as she thinks their window will not have enough protection to prevent a gun from being squeezed inside. Being exposed to yet another traumatic experience or being reminded of the abuse they were subjected to instills great fear and grief to the family. According to “Tina”, who experienced multiple deaths in their family on different instances:

Nangyari na sa panganay ko, nangyari pa sa apo ko. Bakit may ganon? Lahat ng panganay—panganay ng kuya ko, panganay ko, panganay ng anak ko. Bakit lahat ng panganay may nawawala? Anong klaseng sumpa? Yun yung tinanong ko eh. Kaya nung nagkumpisal kami, yun yung tinanong ko, ano bang klaseng sumpa yun? Ano bang klaseng pagsubok yun? (It happened to my eldest, then it happened to my grandchild too. Why? All the eldest—the eldest child of my brother, my eldest child, the eldest son of my child. Why do all the eldest leave? What kind of a curse is this? That’s my question. So, every time we go to Confession, I ask, ‘What kind of a curse is this? What kind of a predicament is this?’)

Five of the participants also shared that it was their perceived internal weaknesses that impede their journey to recovery. Two respondents shared that until now, they still have bouts of self-blaming. It is important to note that their self-blame, which started from the incident and continues to persist until the present, affected their coping process and continues to affect their recovery as they still feel responsible for the death of their loved ones. Meanwhile, two participants shared instances where their family members isolated themselves both from their family and their school. According to one respondent, her child refuses to talk about her feelings even after four years have passed since their loss. The other respondent shared that her child lost his motivation to continue with school. She shared,

“Yung anak kong panganay, dahil wala na ngang tatay, nagaaburido sa pagaaral.” (My oldest child, because he doesn’t have a father anymore, became bored with his studies).

One participant, meanwhile, expressed her feelings of hopelessness over their situation. The aforementioned factors affect the families’ social functioning especially regarding how they view themselves, relate to other people, and do their responsibilities and fulfill their roles.

Table 27

Social Factors that Hinder Recovery

Main themes

Financial Instability

Pandemic

Stigma and Discrimination

Security Issues

Sub-themes

1. Lack of stable income brought by unemployment, unstable jobs, and low income

1. Lack of socialization

1. From the community/public

1. Active presence of policemen and police operations in their community

Five of the respondents claimed that financial instability affects their journey towards getting their lives back together. Their lack of income affects their holistic well-being, as it results from and to an unending cycle of poverty. The aforementioned, caused by either unemployment, an unstable job, or low income, thus results in their inability to afford their basic necessities, having a hard time paying off their debts, and having to take on multiple jobs. Because most of the participants lost an income-generating member, several of them have been left to provide for their family. This became harder to accomplish when the COVID-19 pandemic hit, as the quarantine protocols affected their mobility and sources of income. “Kristina” shared how the pandemic affected their finances and their capability to provide for their basic needs: as much as they wanted to buy rice, they could not because they could not work, and they could not work because of limited mobility brought by the quarantine protocols. It is important to note that financial instability, which started even before the incident, continues to persist until the present and was made worse by the violation they experienced and the pandemic.

Another factor that affects their recovery is the lack of socialization brought by the pandemic. Three of the families, especially the children, who used to rely on their neighbors, friends in SOW, and classmates for support, have become immobilized inside their houses. One shared that her travels with her friends—which helped her to have fun and live a normal life—were stopped because of the pandemic, while another claimed that her grandchildren had to stop playing with their playmates and were now feeling stuck inside their house. However, while some of the respondents receive community support, two out of the ten claimed that they still experience constant stigma and discrimination in their community. One of them shared that the negative branding on survivors whose families were killed by EJK continue to persist, and the

other respondent shared that the way their community negatively perceives them did not change over the years.

Two respondents shared that one hurdle to their recovery is the security issue they face, which includes the active presence of policemen and constant police operations in their community. “Adarna” narrated that she would often see policemen roaming around their neighborhood, while “Lou” shared an incident where policemen knocked on their house to ask questions.

Kapares nung dating punta sa amin ng mga pulis. Akala ko nakikipaglokohan lang kasi naka-lock pinto namin eh. May kumakatok ‘pulis ‘to, pulis to.’ Ayokong buksan yan, nanloloko lang yan sabi ko sa asawa ko. ‘Ay hindi nyo bubuksan pinto?’ sabi nya, Pupwersahin ko to’ sabi nung isang pulis. Ayun dun ko na[laman] na pulis na nga kasi iba na. (It’s similar to when the police came to our house. I thought they were just joking because our door was locked and they were knocking ‘This is the police.’ I did not want to open the door because my partner told me they were just joking. ‘You really won’t open the door?’ The police said, ‘We’ll break this door down.’ That’s when I realized they were really policemen).

SPIRITUAL FACTORS

Table 28

Spiritual Factors that Hinder Recovery

Main themes

Spiritual Instability

Sub-themes

1. Questioning faith

Two of the participants shared that their spiritual instability affected their recovery. They shared that oftentimes, they could not help but question their faith. Despite how many years have passed, they still would try to find answers as to why the incident happened to them or would blame God.

Felbab-Brown’s article (2017) supports the finding that the social factor of financial instability greatly and negatively affects how the survivors recover. Unemployment and having an unstable income still persist even during the recovery period of the survivors. Boghani (2019) also support this research’s finding on the adverse effects of stigma and discrimination on the recovery process of the survivors, as they still feel the exclusion and the bullying from their communities and school. The negative branding of being a family member of a drug user or pusher that had been placed on their backs when the violation happened remains to this day. Philippine Human Rights Information Center

(PhilRights) (2019) reinforces the finding of this research on the way the survivors feel that they are unable to recover properly because of the continued police presence in their communities.

Facilitating Factors To Recovery

Despite all the hindering factors to recovery, the participants were able to specify the factors in their micro systems, mezzo systems, and macro systems that encourage or facilitate the family’s recovery process. These include elements that foster the way the families move and look forward in life.

BIOLOGICAL FACTORS

Table 29

Biological Factors that Facilitate Recovery

Main themes Sub-themes

Family as source of strength

Internal Strengths

1. Family Bonding Ritualization

1. Self-care

Two of the respondents shared that their family is a source of strength for them to continue taking care of their health. In particular, these families claimed to have started eating together and taking care of each other more. “Lou” shared, “Para sa mga bata… Kasi kailangan paggising nila may almusal na. Nagagawa ko na.” (For the children… because when they wake up, there should be breakfast already. I can do it already.), which indicates that she is able to function well and at the same time look after her family’s welfare because of her children. Like their coping process, having their family members around them allowed them to not only take care of each other but also have the will to take care of their own selves.

Three out of the 10 participants claimed that it was and is their internal strengths that help them in their journey to recovery. They do self-care activities such as following a healthy routine to take care of their health and bodies, as they recognize the need to have a sound well-being so they can move forward and rebuild their lives.

PSYCHOLOGICAL FACTORS

Table 30

Psychological Factors that Facilitate Recovery

Main themes

Family as source of strength

Sub-themes

1. Family support

2. Psychological support to the children

3. Being affirmed of departed loved one’s character

Internal Strengths

1. Hobbies / Distracting the self

2. Self-realization resulting to self-awareness and strengths

Similar to the biological factor of their family being their source of strength, eight respondents claimed the same for psychological factors. For them, it is because of their family that they continue to not only survive, but also to heal and put their life back on track. For one participant:

Hindi pwedeng lagi kang nasa ganung sitwasyon. Mas kailangan mong tumibay para sa natitira mo pang pamilya. Kasi hindi lang ikaw eh, kumbaga kung sa akin may mga anak ako eh. Kung sakaling [maulit] yung pangyayaring yun, dapat ngayon mas maging matatag ako para sa mga anak ko dahil nawalan na sila ng tatay tapos mawawalan pa sila ng nanay. (It’s not okay to stay in that kind of situation. You have to be strong for your remaining family. It’s not only you; for me, I still have my children. If the incident happens again, I should be prepared to be strong for my children because they already lost their father. They cannot lose their mother too.)

More importantly, they recognize that it is important to heal so their family, especially the children, would not suffer. Family support includes the two participants who practice sharing their emotions and thoughts to others and six respondents who highlighted the motivation they get from their family. “Natalie” shared:

Kung hindi ka maghihilom, maraming maapektuhan. Unang-una yung mga apo mo, anak mo, pamilya. Apektado din kasi yung sakit na naramdaman ko, maramdaman din nila lalo na mga bata pa sila. Madanasan nila yung sakit, yan naman ang ayaw kong maranasan nila lalo na mga bata pa sila. (If you won’t heal, many will be affected. First is your children, your family. They are affected too by the pain I feel; they will feel it too especially since they are still children. They will experience the pain—and that’s something I don’t want them to experience since they are still young).

Four respondents, meanwhile, shared that they provide psychological support to their children through taking time in explaining what happened to the children as honestly as possible. This is to ensure that the children, despite being young, get to understand the situation of the family and to facilitate healthy interaction with each other and the expression of their emotions. One respondent added that being affirmed of the departed loved one’s character helped her feel supported. It explains how the family receives strength from knowing how loved and important the departed loved one was back when they were alive, even after years have passed.

The family being a source of strength greatly assists in the healthy processing of the emotions of the family and ensures that everyone is fully supported in their journey to recovery.

Five of the respondents shared that it was and is their internal strengths that allow them to recover for the better. One interviewee shared that having hobbies, such as tending to plants, playing with her grandchildren, and immersing herself in her work provide her with the opportunity to occupy her mind with something else other than the pain, even for a while. Meanwhile, four respondents share that they practice self-reflection, which results in them being self-aware and recognizing their innate strengths. Being mindful of one’s situation helps the respondents make better sense of their experiences, emotions, and feelings, which ultimately lead to positive and enriching ways of living. According to “Veronica”, “Ako pa rin yung tutulong sakin. Oo merong mga tumutulong pero kailangan gumawa pa rin ng paraan” (I will be the one to help myself. Yes, there are those who help me but I still have to look for my own solutions).

SOCIAL FACTORS

Table 31

Social Factors that Facilitate Recovery

All respondents claimed that they received external support which helped them in their recovery process. Nine interviewees shared that SOW/ Paghilom’s holistic assistance such as in-kind assistance, psycho-spiritual, financial, livelihood, and educational, aided in their holistic recovery as most of their needs were being met. In particular, the psycho-spiritual services by the aforementioned organizations provide the survivors help in the processing of their feelings, experiencing catharsis, and in having a safe space where they could let their emotions out without judgement. One respondent shared: “Tinulungan talaga kami [ng PAGHILOM]. Malaki talaga ang naitulong nila sa amin kaya malaki ang pasalamat ko. Siguro sa sakit na naramdaman ko noon, hindi na kasing tindi sa ngayon.” ([PAGHILOM] really helped us. They helped us greatly, which is why I am so grateful for them. Maybe, the pain I experience now isn’t as bad as before). Another participant also shared “May agam-agam man, pero hindi ganoon kalaki. Pwede kong ituloy ang buhay ko, at hindi lang ako, pati ang pamilya ko. (Though there may be uncertainties, they’re no longer as overwhelming. I can continue with my life; not only me, but also my family).

For SOW, one participant shared:

May activity po kami doon na pinapili kami ng picture. Ang napili ko po dun yung madilim na paligid pero may katiting na liwanag na nakikita. Ayun po yung nagpakita sakin na, ah kahit sobrang dilim na pala may liwanag, andun pa rin yung liwanag. Natatanaw mo parin. Kahit anong dilim, may liwanag. Kailangan ko lang puntahan. (We had an activity where they made us choose a picture. I chose the one with a dark surrounding and a small flash of light in the center. That is what made me see that even with immense darkness, light still exists. You can still see it—in darkness, there is light, I just have to come reach it).

Three of these participants added that the family they made in PAGHILOM and SOW aided them in their healing as they would receive and give advice, and the feeling of belongingness was felt based on shared experiences and goals. One respondent shared that she was able to find a new partner, who serves as a strong support system. One participant also claimed that aside from SOW and PAGHILOM’s support, the legal assistance from IDEALS, CHR, and PhilRights aided in her quest for justice, as one of her life goals is to give justice to her deceased sons killed by EJK. To add to the list of the survivors’ support systems, five respondents highlighted the words of encouragement, affirmation, and support they receive from their community. In one particular case, she shared that being aware of the societal significance of the death of her brother solidified her belief that her brother was well-loved by their community.

For them, receiving support aided in their holistic recovery, as their biological, psychological, economic, social, and legal needs have been responded to by these organizations and their community. “Ella,” in particular, shared her thoughts behind the tremendous support they have received and continue to receive:

“Yung meaning kasi ng mga suporta sa akin: parang mas na-prove sa akin na hindi masamang tao yung kapatid ko kasi kung masama siyang tao, hindi [ganoon] ka-overwhelming yung suporta na dumarating. Iyon yung tumatak sa akin na hindi siya masamang tao” (The meaning behind the help I received: it’s like it was proven to me that my brother was not a bad person. If he was a bad person, the support would not have been that overwhelming. That’s what struck me).

Four out of the 10 respondents shared that their desire for social justice aids them in healing and makes them more dedicated to recover. Two reasons were shared: three participants expressed that they do not want others to suffer the pain they underwent and they want other survivors to heal as well, and two participants claimed that they want to make people aware of the realities behind the WoD. “Kristina” shared,

“Yung pagmamahal ko para sa mga nawala kong anak, pwede ko rin siyang mabigay sa mga kapitbahay ko na nawala na rin ng sarili nilang anak” (The love I have for my departed children, I can still extend them to my neighbors who also lost their own child), while “Ella” claimed “Nandun din kasi yung kaisipan ko na sa pagkamatay [ng kapatid ko] na mas nagising yung lipunan na, ‘Oo nga, may EJK ngang nangyayari’.” (I think that, through [my brother’s] death, society can wake up and see, ‘Yes, EJK indeed exists’).

SPIRITUAL FACTORS

Table 32

Social Factors that Facilitate Recovery

Three of the interviewees claimed that by having spiritual guidance, they were able to recover more. It is through praying and having other spiritual family members that they continue to recover, as they want to leave their problems up to God and let God handle the justice that they desire. In particular, “Lou” shared that the burdens she

carries become lighter when she leaves her fate up to God— ”Okay na ako, magdarasal nalang ako. Ipapaubaya ko na lang sa Kanya kung anong maging kapalaran ko sa sunod na araw.” (I’m okay now, I just have to pray. I just have to leave up to God my fate for tomorrow). The belief that God is looking out for them gives the respondents the feeling of being loved and supported.

National Association for Social Work Education, Inc.’s (NASWEI) case studies published in 2017 support the findings of this research on the survivors getting strength from their families to take care of themselves better and to continue moving forward. The same series of case studies, along with Coronel et al. (2019) and Talabong’s (2019) articles, support the findings of this research on the importance of having support systems in the form of their communities, church, and other organizations. Martinez et al. (2019), meanwhile, affirmed the importance of social justice as a driving force for the survivors, as they claim to not want other people to suffer the same way they did. NASWEI (2017) also tackled the spiritual guidance which assisted in the journey to recovery of the survivors.

Hindering and Facilitating Factors to Recovery

In summary, several factors present in the survivors’ micro, mezzo, and macro systems affected their holistic well-being, which in turn affected their recovery process. The biological, psychological, social, and spiritual facets of their well-being and environment provide an explanation as to how and why the survivors struggled to keep their lives together, and how and what assisted them in reclaiming their lives. It is also important to note that several factors affect their lives from their grieving process, coping process, and until their recovery process.

Figure 12

Theories in Action

Throughout the discussion on the biological, psychological, social, and spiritual impacts of the EJK to the surviving families, their holistic needs, and the hindering and facilitating factors affecting their grieving, coping, and recovery process, several theories have been used to analyze the findings:

The Social Systems Theory explains how the micro, mezzo, and macro systems the families are a part of affect their biopsychosocial-spiritual well-being. Considering the person-in-environment concept (PIE) which posits that human beings are affected by the different systems they are a part of and vice versa (Gibson, 2019), the biological, psychological, social, and spiritual factors present in the families’ internal and external systems were explored and connected to how they grieve, cope, and recover. These families, being affected by a macro-level policy that is the WoD, have all experienced different kinds of biopsychosocial-spiritual changes and impacts, which resulted in an array of holistic needs, which in turn affect their healing journey. It can also be highlighted that their experiences show the interconnectivity between the micro, mezzo, and macro systems mentioned— specifically their internal systems, family, community, the organizations providing help, and the government— and even between their biopsychosocial-spiritual well-being and the factors surrounding them. Meanwhile, the Ecological Systems Theory, which highlights how the changes in the systems the families are a part of affect their holistic well-being (Paquette & Ryan, 2001), can give an explanation to how the WoD policy affected their family, and how their loss affected their well-being and situations. Important to recognize is the fact that the families all have unique experiences at different stages in their lives, and the surrounding circumstances and factors also differ during their grieving, coping, and recovery process.

The Empowerment Theory highlights the power relations of individuals and that of other entities (Cox, 1989), which in this case are the EJK survivors and the government. This research highlights how the vulnerable are targeted by the government, and how they are affected by the system-wide WoD policy. This theory also gives insights to how the survivors were seen by their communities as the ones at fault over their situation, instead of the government. More than that, this theory, which talks about the potential of the vulnerable and how they can cultivate their resources to achieve individual goals (Lee, 2001), is able to highlight not only the way the survivors struggled and were affected by the EJK, but also how they were able to realize their own strengths to continue surviving and reclaiming their lives. The discussion was able to highlight how they were able to be aware of their internal strengths and the support systems they have, and how they can use them to pursue their aspirations.

Closely connected to the Empowerment Theory is the Strengths-based Approach, which posits that individuals and other entities have inherent strengths, which they can use for self-betterment (Saleeby, 1996). Its application can be seen in the way the research was able to highlight the strengths of the surviving families, and how their surrounding systems were able to extend their own strengths to the family such that they can heal and stand up again. Nuances of the respondents and the helping organizations and groups’ innate skills, resources, beliefs, and capacities were discussed in this research.

Lastly, the Human Rights Based Approach, which highlights the innate rights of humans and its fulfillment (UNFPA, 2014), can provide insights on how the EJK survivors were deprived of their rights. These survivors experienced a human rights violation which is the EJK, which was perpetuated by and resulted in even more human rights violations, such as lack of access to services, lack of security, and lack of right to due process, among a few. This goes to show that the already vulnerable situation of the families was exacerbated by the violation they experienced, which now results in further vulnerability and irreversible damages.

objective 2

The next section seeks to present the perceptions of the participants with regards to their experiences, the different struggles they endured and are still enduring, and the processes and roles they went through and are still going through for their complete recovery.

Views and Meanings

Table 33

Different Views and Meanings of the EJK survivors

Main themes Sub-themes

Views and Meanings

1. Acceptance

2. Awareness of rights

3. Perception of legal justice:

a. Desire for Truth to prevail

b. Justice is Attainable once current administration ends

4. Desire for Hope

5. Reality of Discrimination and Stigmatization

6. Metaphors for the Journey

After exploring the biological, psychological, economical, legal, and social impacts of the WoD to the surviving families, the study also wants to know how the families view, perceive, and find meaning to their plights and perils. The research shows that during the journey of seeking for justice and healing, the women have come to have a strong desire for the truth to prevail, desire for hope in their lives, accepted their situations, became aware of their rights, realized that legal justice would be attainable once the current administration ends, and experienced discrimination and stigmatization in the society.

ACCEPTANCE

Five out of the 10 respondents interviewed expressed acceptance of their situations. They have accepted the death of their family members because (1) they cannot bring a dead person back to life, (2) the incidents are all in the past now, and (3) they surrender the justice they deserve to God. Two respondents said that if the incident did not happen, they would not experience losing a loved one, and would not be able to move on and fix their lives had they not started accepting the situation. “Joan” said,

“Kung hindi ko po naranasan yun.... hindi ko matutunan na mawalan ng isang tao.” (If I did not experience it, I would not be able to know how to lose a person.) while “Claire” mentioned, “Pag natanggap na nila ‘yon, the rest tuloy-tuloy na po yung pagbabago, kasi sabi nga diba nila ‘kung gusto mo mabago buhay mo, unahin mo muna yung pag-iisip mo.’ Kasi ako ganoon ginawa ko…” (When they [the surviving families] accept the situation, change in their lives will follow. As others would say, ‘If you want to change your life, change your perspective,’ I did that….)

The five respondents who accepted their situation or fate showed either trust or distrust in God at the beginning of their journey because of the unfortunate deaths that happened to their loved ones. For those who showed distrust and doubts, they eventually found comfort in knowing that God controls their lives, and that the injustices done to them are seen by God and will be paid for, even if justice is not obtainable in this lifetime. These show that faith and spirituality play a big role in the perspectives and acceptance of the EJK surviving families’ situations. These are in agreement with the article of the Family Caregiver Alliance (2013) on grief that one’s view of their life changes when losing a loved one; they start philosophizing life and death, and become either close or angry at God. For the case of these women, their faith and the support they have received from the church, which primarily aids them, has become a strong support system for them to be able to accept what happened, and has encouraged them to continue living and move forward with their lives. Their responses also build up to the outcomes of NASWEI’s study on WoD (2017) which suggests that the idea of leaving justice and punishment up to God’s hands has been a usual response from families of HRV victims. Their faith and beliefs caused them to decide that the truth and justice they are seeking for their deceased loved ones shall be up to God leading them to accept their fate.

AWARENESS OF RIGHTS

Three respondents admitted that they did not have enough knowledge about human rights when the EJK incident happened and did not know what to do or how to respond to the injustice that they have suffered. However, because of their experiences, there was a realization that their rights have been violated and due process was not provided to their family members. “Adarna’’ shares that fear and regret was a common sentiment in their community,

“Talagang napag-uusapan nga ‘yun sa lugar namin, ‘yung kapit-bahay nga namin parang, ‘ano ba ‘yan, ‘yung binoto ko si Duterte,’ sabi niya parang nagsisisi siya sa binoto niya. Natakot sila. Mas natakot sila.” (That is something we talk about in our area, our neighbors would say ‘I voted for Duterte,’ they are expressing regret that they voted for him. They are afraid. Even more now). “Carol” says that things could have been different if proper democratic processes were employed by the authorities, “Sana hindi nalang po nila pinatay, kinulong nalang nila. Nakalaya pa siguro....Parang napakadaya nila. Ang bilis bilis nilang kumitil ng buhay.” (They should have not killed them, they could have just arrested them, and they could be released eventually. They are so unfair. It is so easy for them to take the lives of others).

Even after the tragic death of the victims, families are often still unaware that HRVs have been committed against them. The lack of awareness of basic human rights and due process makes it easier for their perpetrators to get away with the atrocities they have done, however, it is evident that upon learning about their rights and the possible legal remedies, these families are encouraged to fight back and pursue the attainment of justice for the victims. Realizing the faults and flaws of the drug war of this administration is also a turning point for the communities and how they perceive its implementation. This supports the observation of PhilRights (2019) that these families often realize that “their right to security was deprived from them by the authorities who were supposed to be protecting them” after learning and understanding what their rights are and how to uphold and protect them. Acknowledging that there is a systemic problem with the implementation of the drug war policy, which has resulted in the deaths of their loved ones, is an essential motivation for these families to push through with their claim for justice and reparation.

PERCEPTION OF LEGAL JUSTICE

Upon knowing their rights, three women have expressed the desire for the truth to prevail and attain justice for their family members, and three of them also believe that justice is only attainable once the current administration ends. “Lou” shares that justice is possible when the truth is told,

“(Gusto ko) lumabas ang katotohanan na hindi sila nagbebenta, hindi sila nanlaban” (I want the truth to come out, that they are not sellers/pushers, that they did not resist and fight back). She adds that the pursuit for justice is very difficult right now, “Hindi (posible ang hustisya), pero kung wala ng kapangyarihan siguro posible.. lalo na siya ang may pakana nito.” (Justice is not possible. Probably if they’re not in power anymore, especially since he was the one who started this.) “Natalie” passionately shares how she is willing to do anything to pursue their quest for justice, “Sabi ko talaga kung may magrarally... kahit ikamatay ko pa, sasama talaga ako” (I told them if there are rallies… even if I die [because of it], I will participate).

Finally knowing the truth and claiming justice for their loved ones would mean that their lives and deaths are not in vain; that they were atrocities that needed to be acknowledged and recognized. However, with the current political climate, these families are also aware that this is a very long and difficult journey. The justice system in the country is also not at its best— a proof of which is the Department of Justice’s (DOJ) conviction rate of only 30 percent (Lopez, 2018), and even the accuracy of such convictions could be questionable. Human Rights Watch (2020) supports this by sharing that there have been numerous efforts and experiences in claiming justice and accountability from the government, yet justice remains unserved. This, among other factors, affect the families perception of justice with our current legal system; although they are still hopeful, they are very much aware that this is only possible after the end of the Duterte administration.

DESIRE FOR HOPE

Out of the 10 respondents, three view the death of their loved ones and the effects on them as stories that gave them hope and can also give hope to others, especially families who share the same plight as them. For “Ella,” she aspires to graduate from tertiary education and work with children-in-conflict-with-the-law (CICL) to save vulnerable youths as she was not able to save her sibling from the WoD. She adds,

“Para sa akin yung story....it mirrors kasi kung ano yung nangyayari sa lipunan. So lagi ko siyang iniisip na inspirasyon sa iba na kung ano man yung mangyari, kayang lumaban at kayang ilaban.” (For me, the story mirrors what really happens in our society. I always think that the incident is an inspiration to others; that whatever happens, we can fight and we can seek justice).

Meanwhile, “Joan” feels thankful for the people who helped her and her child right after the incident because according to her, without them, they would not be able to feel a sense of hope amid the crisis they were in. Lastly, “Natalie” underscores showing hope to the people around her, especially her children and grandchildren by being able to heal from her wounds. According to her, if the children see that she is affected negatively by the situation, they will likewise be affected the same way, lose hope, and have their futures affected.

These findings support NASWEI’s (2017) study that some survivors of EJK-related incidents seek inspiration or hope to live their lives and heal for the people around them and their remaining family members whom they have to provide and care for. The three women have expressed their hopes for a better future and a better society for their families and the society they are in. All of their narratives include being able to help and care for the children affected by the EJK incident, and helping the youth in similar cases. According to the same study by NASWEI, survivors often draw strength from their children or those younger than them to face the challenges. Despite the gravity of their situations, the survivors are still able to find meaning out of them, especially when they feel that they have a responsibility they need to fulfill, like taking care of those they feel are reliant on them.

REALITY OF DISCRIMINATION AND STIGMATIZATION

Of the 10 respondents, three have expressed that stigmatization and discrimination suffered by the surviving families have to be addressed and stopped. “Tina” shared that knowing that her child was bullied in school just because he was perceived and labelled as a “son of a drug addict who died for using drugs” has hurt her so much. She was at a loss as to how to approach this problem after the death of her husband. She said,

“Mas nasaktan ako dun sa mga anak ko na nakikita ko na nahihirapan sila. Paano na yung anak ko? Wala ng tatay, anong gagawin namin?” (I was more hurt after seeing my children suffer. What will become of them? They no longer have a father, what do we need to do?).

“Ella” shared that some people deem surviving families of EJK as criminals and no longer useful in the society. She is resolved to end the stigma associated with surviving families by studying well and making an impact on society, contrary to what other people label them. She said, “Ipakita natin sa lipunan na kaya din natin maging maayos na citizen ng Pilipinas. Na napatay, namatayan tayo ng tokhang, hindi na tayo maging kapakipakinabang.” (Let’s demonstrate in our society that we are capable of becoming responsible citizens of the Philippines. Let’s prove wrong the idea that just because we lost a loved one because of Tokhang, we can no longer be useful in the communities).

“Lou,” on the other hand, felt the disparity and gap between social classes when seeking legal justice. In her words,

“Pantay-pantay yung mga tao sa tingin nila, kaso lang iba yung mahirap sa mayaman eh. Syempre mayaman sila, mahirap ka lang… Pag nag-file ng kaso, syempre ikaw wala kang pang-file ng kaso kasi kailangan magbabayad ka ganun.” (People think everyone is in equal standing, however, the reality of the poor is totally different from the rich. When filing a case, (for the poor) you can’t successfully file a case because you need to pay a certain amount).

The first two views affirm the reports from PhilRights (2019) and Frontline by Priyanka Boghani (2019) that some surviving families, including their children, experience stigmatization by labelling them as family members of a person killed during the WoD. Worse, they are perceived and tagged as criminals incapable of changing. The responses are also in support with the book published by Eleanor Dionisio (2020) on the effects of the WoD stating that women are most often left to deal with the stigmas mentioned and they do not know what to do or approach such situations with the family members involved. “Tina” was at a loss on how to console and give support to her son after he was bullied, and she was extremely anxious about their future as a family after her husband’s death. This adds to the negative emotional effects of grieving in the surviving family. The surviving families, especially the adults guiding the minors, should be guided and equipped in knowing and dealing with these stigmas in order to mitigate the possible negative effects these might bring them.

Moreover, the third respondent who perceives that seeking legal justice in the country is in favor of those in the upper strata of society shares the same sentiments with an opinion article from Philippine Daily Inquirer (2018) where it is stated that in a focus group discussion conducted by The Baigani, the “poor, ignorant, and without power” surviving families will not attain justice because of abuse of power of those they are against. This abuse of power does not come without the involvement of money; the richer you are, the “more powerful” you become. Additionally, these surviving families prioritize the provision of their basic needs rather than being able to file a legal case against the assailants oftentimes resulting in not filing a case at all.

Metaphors for the Journey to Healing and Recovery

The 10 respondents were asked to describe their journey from the unfortunate EJK incident— to their healing and recovering from it— and what it signified for them. The diagram below shows the symbols and metaphors of their strength motivations.

The Heart, which represents the strength taken from their children and other family members, was one of the most used metaphors among the respondents. The respondents, who are at the same time mothers, underscored that their journey to recovery and healing were mostly for their children whom they are raising. All of their sacrifices and hard work are ultimately to give their children relief and a better future. One mother said that when it comes to providing care and needs for her children, she can overcome all things for them. Their supportive family members, on the other hand, became their anchors and trustworthy allies that made them steady, stable, and persevering all throughout.

Secondly, the Church, which represents Faith in God or in a higher being and the Justice the surviving families are seeking, was also a big influence on the lives of the respondents to move forward. The church and the faith-based organizations became ways for them to either restore or strengthen their belief in a higher being, and help them overcome their emotional traumas and grief with psycho-spiritual interventions. Moreover, the surviving families’ sense of justice became stronger through them. The justice they desire, whether legal, their own personal view of justice, or the justice that a higher being shall not leave a misdeed unpunished were also one of the influences of the church and facilitated their recovery and healing.

Metaphors to describe the surviving families’ journey to healing and recovery

struggles

Table 34

Struggles faced by the EJK survivors

Main themes

Legal Process

Sub-themes

1. No witness

2. Fear/Distrust, Intimidation from police/assailants

3. Lack of Awareness of Legal Processes

4. Falsified information/documents

Emotional and Social Struggles

1. Unprocessed intense emotions

2. Lack of support from family

3. Financial Lack

4. Victim-blaming and culture of impunity

This journey to healing and recovery is a long and tedious process, one that is full of challenges and struggles, and these surviving families endure all of these to survive every single day and live normally. Their current dispositions and the lack of support they experience make it harder for them to “repair” or claim for reparation of damages both in the legal and non-legal sense. The WoD and its implications is a legal issue, thus the current legal and justice process has been an enormous challenge for the families in their quest for justice. They have shared how their lack of knowledge of the legal process and fear or distrust towards authorities have hindered them, as well as the lack of witnesses and falsification of their loved ones’ death documents. Moreover, the families are struggling with the emotional and social constraints such as unprocessed emotions, lack of support from their family members to their endeavors of finding justice, the financial difficulties they experience and the culture of impunity in the communities and larger systems they are in.

LEGAL PROCESS

Four women admitted that they did not take any action when the injustices happened to them due to not knowing what to do and how the legal process works, while there were seven who expressed that they are afraid and do not trust the system thus preventing them from taking any action. “Veronica” shares that “Wala po akong ginawa, kahit po police report walang nagbigay sa akin. Hindi ko rin alam paano kumuha.” (I did not do anything, the police report was not even given to me. I did not know how to get one.) “Tina” expressed fear of the perpetrators, “Tsaka takot na kami, kagaya ng mga kasama namin na nagkakaso sila, baka balik-balikan. Baka mamaya pati kami” (Besides we are afraid, our fellow victims who have filed cases

have been harassed again, we could be next). This was also affirmed by “Claire” who says “Natakot po ako kasi baka mamaya balikan kami kung sino man ‘yon” (We are afraid that whoever did it would come back and hurt us).

Seven incidents did not have any witnesses to help them with the case, and four have experienced being given falsified documents about the death of their family members. While “Natalie” wishes to do something, she is limited by the fact that they do not know who did it to them. “Kahit isipin, gustong gusto kong magkaroon ng hustisya pero wala kami Ma’am maituro, naka-bonnet.” (Even if I really want to get justice, we cannot identify anyone; they were wearing bonnets). Aside from justice, basic government assistance were also deprived from them, as “Carol” shares that they were told that “Hindi daw po kami makakalapit sa mga government agency kung ang kinamatay ng asawa ko ay tungkol sa panlalaban ng pulis” (we will not be able to seek assistance from government agencies if the death of my husband is related to incidents with the police), thus prompting them to agree and accept the falsified information on the documents.

The legal process is long and complicated and is often delayed and hindered by multiple factors faced by the families of the victims. Aside from the lack of legal knowledge or where to seek help, distrust in the authorities prevent them from seeking assistance and protection. Fear is a common emotion that discourages these families to pursue legal action, and this comes from the continuous intimidation by the authorities towards the family and community. This resonates with PhilRights’ findings (2019) where police personnel are still seen making rounds in the communities even after the killings. Manufactured evidence such as planted drugs and weapons, and falsified medical and death certificates being used to justify the killings is also a pattern seen across different cases of EJKs (Conde, 2019). This is also supported by Espenido (2018) who shares that families of HRV victims are often denied assistance if the deaths are reported as drugrelated. This has also affected the dynamics of how communities help and work with one another. Due to the lingering fear of being involved or being the next target, the former’s close-knit relationships have now become distanced and full of uncertainty. The study of BALAY Rehabilitation and DIGNITY (2017) echoes this sentiment that this drug war has definitely altered the social fabric of the communities affected and the way they deal with each other.

EMOTIONAL AND SOCIAL STRUGGLES

Emotional and social struggles such as unprocessed intense emotions, financial struggles, lack of support from family members, victim-blaming, and the culture of impunity being instilled in society are among the many struggles the surviving families have faced and are facing even up to now. One of the 10 respondents has shared that one struggle that she wrestled with was her anger and resentment towards the assailant of her son. She said,

“Nung time na yun, nakapagsalita nga ako na sana mamatay yung buong angkan nung nagpatay ng anak ko. Sana mabaril din sila, kung anong nangyari sa anak ko danasin nila para yung magulang nila maramdaman din yung naramdaman ko.” (During that time, I was able to speak ill towards the assailant. I wished for the assailant and his whole clan to die and the parents would experience what I experienced when my son was killed).

Aside from struggling with intense emotions, another respondent struggled with her mentality that her husband was killed in the anti-drug campaign of the government solely because of her husband’s fault. When the said respondent was educated of her rights by human rights advocates and groups, she was able to realize that her mentality was wrong and her husband did not deserve to be murdered just because he was guilty of drug use. She mentioned,

Kasi po noong una talaga wala po akong alam (sa mga karapatan)...hindi rin po talaga ako interesado kasi noon una talagang nasa isip ko na ang ikinamatay kasi ng asawa ko dahil diyan sa bisyo niya. So parang naisip ko, talo ako. (I really don’t know anything about human rights…I was not initially interested because I thought that my husband’s death was really caused by his drug usage and so I thought I am at a disadvantage).

Another apparent struggle is financial lack. Two respondents have outrightly expressed that being financially unstable made it hard for them to demand for justice. They both want to pursue filing a legal case because they were able to identify the assailants who are police officers, and they have solid evidence, both in the form of a video, for the said operations. However, the cost for fighting until their cases win and justice is rightly served is not free because of the expenses that come with it. Meanwhile, lack of support from family members has been a struggle for two respondents. They have expressed that the mothers of their deceased partners have conveyed their disagreement in pursuing a legal case for security and financial reasons.

The aforementioned intense anger is an emotional impact suffered by the said respondent after experiencing EJK. This reaction is indicated in the article of Family Caregiver Alliance (2013) of possible reactions of people who have lost someone. According to Clarke (2020) in an article about the five stages of grief, anger is a valid response from someone who is grieving, especially to someone who experienced injustice. However, this emotion should not be left unprocessed; otherwise, healing and adjusting to the current reality would be harder to achieve. Based on the response of the respondent, she felt vengeful towards the assailant and his family that she wished they would die and feel all kinds of negative emotions she had felt.

The two respondents experiencing financial difficulties add up to the findings of the article by Felbab-Brown (2017) and Amnesty International UK (2020) that surviving families are preoccupied with having to provide for their day-to-day needs, and even burial expenses as aforementioned above in the previous section (see Chapter IV, Objective I, Social Needs and Coping), that seeking legal justice is not their top priority. In contrast to Kian Delos Santos’ case that has already won in court, the two respondents, even with solid evidence and assailants identified, either have made no progress in the filed case for more than a year already or no case was filed at all.

On the other hand, the lack of support from family members in pursuing a legal case supports Boghani’s (2019) findings in his book that survivors commonly experience this kind of unsupportiveness causing the family member to look for groups and associations that could help them in their quest for justice. Lastly, a new perspective emerged from one respondent who viewed the killing of her husband as something the husband deserves. She thought that the assailant whom she suspects has no fault because the killing happened within the period of the anti-drug campaign.

roles and processes

Table 35

Roles and Processes undertaken by the EJK survivors Main

To facilitate their journey towards justice and healing, these women have taken on different roles and engaged in various processes to repair or fix their lives and try to go back to their normal lives. In legal terms, reparation is compensation in monetary form payable by a country to individuals for the wrong done to them (Dictionary.com, n.d.) However, for this section, the term will be used not only to repair through giving compensation; it is also defined as the state of acting on something to repair for a damage whether legally, biologically, psychologically, spiritually, socially, or financially.

LEGAL REPARATION

One of the steps forward taken by the families is to pursue reparation through legal means. Of the 10 respondents, seven have taken legal action in the form of case documentation, or filing of cases at the CHR or in court. For “Natalie”, she knows and understands the importance of having their cases documented and gathering enough evidence to support their claims,

Kasi pagdating daw sa araw, sa oras na bababa si Duterte, may papel ka na katunayan na yung anak mo pinatay sa ganyan, sa karahasan. Kaya nagiipon na ako ng ano kasi isa din ako na mag-...pag halimbawa magkatotoo yan. (In the future, when the time comes that Duterte steps down, I have proof on paper that my child was killed, due to violence. That’s why I am gathering [evidence] in case this [reparation] would happen eventually).

Two of them have no direct involvement with the case proceeding because they were not present during the incident. While there has been a case filed for “Ella”’s brother, “Carol” did not file any case due to lack of witnesses and information. “Joan” shares that one of the reasons why two of them have not taken any legal action yet is the lack of support to pursue the case, “Yung sa byenan ko hindi ko rin po makumbinsi” (I cannot convince my in-laws [to file a case]). The other reason being financial constraints and the possible expenses they may incur should they proceed with any legal action.

It is encouraging that despite all the hindrances, the majority of the respondents have already taken legal action towards their claim for justice. As the CHR shares, their services, along with the support of other organizations, such as provision of free legal assistance, human rights education and training, and their advocacy and campaign work, are essential in helping these families in pursuing their cases.

NON-LEGAL/ PSYCHOSOCIAL REPARATION

All of the 10 respondents received and are still receiving non-legal and psychosocial support from SOW and PAGHILOM. All of them are beneficiaries of various assistance offered by both of the programs for surviving families of EJK such as food packs, livelihood assistance, psycho-spiritual interventions, educational assistance, and the like. Of the 10 respondents, three explicitly expressed that they encourage and support other people with the same situations as them who are seeking legal and/or non-legal reparation.

The repair for damages, not only in the legal aspect but for the whole being of the survivors, is equally important for their full healing and recovery. As PhilRights (2017) underscored, after the EJK is done, the impact goes beyond the violence— trauma, grief, financial instability, insecurity, and distress are also manifested. Since these needs

sprang from the incident, they need to be addressed for the families to go back to their normal social functioning and help them heal and recover fully.

Theories in Action

The theories and perspective used to answer this objective were the Ecological Systems Theory, Empowerment Theory, and Human Rights Based Approach. Using the Ecological Systems Theory, the perceptions and struggles of the respondents were explored by navigating through the different systems that affected how they see their journey to recovery. Their answers to their views were based on their interactions with the different types of systems as discussed in the theory (Gibson, 2019): in the mezzo system, the friends, families, and churches which all facilitated their view of having a sense of hope, justice, and acceptance of the situation; the schools and communities, where stigmatization and discrimination are present and made them realize the reality of the two; and lastly, with the larger system, the kind of government and justice system the country has strongly affected their perception of justice as well.

The same concept applies with the struggles experienced by the surviving families; the person is in the environment thus the person is affected by the environment (Gibson, 2019 & Kondrat, 2002). The struggles faced by the respondents can be classified into the interaction they experienced in the three systems. The microsystem, where the individual who is experiencing the emotional struggle of being unable to process intense emotions is in. In the mezzo system and macrosystem, where the communities and larger society are situated, victim-blaming and culture of impunity are present. Both are systemic issues passed down from one generation to another and can be found in the interaction of the larger systems such as institutions, organizations in power and the government itself. And lastly, the struggle on legal-related concerns, which can be found as products in the interactions of the systems in the mezzo system and macrosystem. The lack of awareness of rights, falsified information of death, fear of and distrust to police authorities are social factors felt by the respondents.

On the other hand, the different roles and processes undertaken by the respondents for reparation are largely influenced by the mezzo and macro systems they have encountered. Both the legal and non-legal reparation processes were facilitated by organizations situated in the larger systems. Consequently, since larger systems are involved, their chances and opportunities to repair the damages brought by the WoD heavily rely on the actions of these organizations and institutions. In the Rights-based lens, all of the respondents should have their rights respected, upheld and protected, otherwise, these rights are violated (UNFPA, 2014). Clearly, the right to life of their lost loved ones, right to a fair trial, right to equal access to social services to receive reparation for the damages caused by the WoD, the right to be free from discrimination, and the right for personal security were all violated and robbed off from the surviving families. The findings show that all of the respondents received non-legal help, and seven were

able to file for legal remedies, two were not directly involved, while one has not filed any legal remedy because of having no witness and no support from family members. It can be easily concluded that these families are exercising their rights, however, a lot of factors are at play to confidently conclude that their rights are fully exercised; if all of these EJK cases are given justice, only then can it be said that their rights were fully exercised.

After careful consideration of the different effects of the systems the respondents have socially interacted with, the Empowerment Theory and Strengths-based approach guided in exploring the resources, capacities (Saleeby, 1996) they have in order to achieve individual and collective goals (Lee, 2001) despite the experienced human rights violations and struggles experienced. Moreover, the metaphors used by the 10 respondents to describe their journey to recovery show that despite the gravity of their situations, they are able to see at least one good thing. This is an indicator that the interventions they underwent, non-legal or legal, have helped them to recover indeed and somehow made them a step closer to retrieve their normal lives back before the EJK incident, and should be replicated, if not improved, to other surviving families as well.

objective 3

For this section, factors influencing the affected families’ desire or lack thereof to seek accountability and claim reparations through the filing of legal cases and litigation, were explored. No biological, psychological, and spiritual factors emerged in the interviews for this particular section, thus, only legal and social factors are discussed.

Hindering Factors To Seeking Accountability And Legal Reparation

Table 36

Hindering Factors to seeking accountability and legal reparation

Main themes Sub-themes

Legal Factors

1. No witness

2. Lack of knowledge on the Legal Process

3. Hopelessness in the community and justice system

Social and Financial Insecurity

1. Fear for one’s life

2. Financial constraints

3. Lack of support from family members

Legal Factors

Different factors influence and hinder the decision of the families to pursue the filing of legal cases. Out of the 10 incidents, seven respondents shared that there were no witnesses that could support their claims. “Adarna” stated that

“Dumating kami sa point na gusto naming ilaban, gusto naming magdemanda. Ang point, ang problema talaga ay sino ang ide-demanda naming, sino ba ‘yung tao na ‘yun, dahil naka-bonnet nga sila.” (It came to a point that we wanted to fight for it, we wanted to file a case. But the point is, the problem is who will we sue, who were the perpetrators. [we do not know] because they were wearing bonnets).

Five women did not know what to do— or if they should do anything. “Veronica” shares that despite being advised to do something, she still did not know how to proceed, Gusto ko po sana kaso hindi ko po alam saan ako kukuha. May nakapagsabi sa akin na sa Karingal daw pero hindi ko pa po kasi alam paano pumunta doon tsaka may maliit nga po ako... gusto ko po pero hindi ko palang nasimulan gawin. (I wanted to get the [documents] but I do not know where to get them. I

was told to go to Karingal but I do not know how to get there and I had a child to take care of. Yes, I want to but I haven’t started yet.)

Meanwhile, four have expressed hopelessness in the justice system which was amplified by the lack of support from their communities. “Natalie” feels that, “Yung tumatak sa isip ko wala yung gobyerno ngayon. Wala kang pag-asa, wala ka umasa.” (What I have in mind is [we can’t do anything] with the government right now. There is no hope, you cannot hope anymore).

These factors that hinder the families from pursuing cases should be addressed in order to facilitate the legal remedies that they have to undergo. The disappointment in the justice system has been expressed repeatedly by families of the victims across different crimes and injustices. Tampao (2017) shares the experiences of clients of MANLABAN and members of Rise Up for Life who have faced similar outcomes and disappointments from the legal and judicial processes. The culture of fear is a huge hurdle that needs to be countered; unfortunately this fear continues to grow even more with the continuous EJKs and HRVs committed until this day.

Social and Financial Insecurity

Aside from the legal factors influencing the surviving families’ lack of desire to demand accountability and seek legal justice, there are also social factors at play. These are the feelings of fear for their lives, financial constraints, and the lack of support from some of their family members. While the latter two are struggles aforementioned by the respondents, they are also hindering factors that prevent the surviving families from demanding and seeking legal justice. Five respondents expressed their fear for their lives after the EJK incident. They feel that their physical security is no longer secure and they might be intimidated by the presence of policemen. “Lou” shared that she is afraid of leaving her house because someone might kill her and she would be found dead, or that someone might already be holding her at gunpoint by their window. Meanwhile, “Carol” shared her mother in-law’s fear of retaliation and revenge from the assailants once they try to fight back and seek for legal justice. Their primary concern was safety and preserving their lives.

These concerns imply that their families are mostly willing to go beyond financial constraints in order to seek justice for their departed loved ones, and that most surviving families are willing to seek justice, if only their legal case could have been stronger, their needs were being met, and the safety of the families were assured and upheld. For instance, in Kian Delos Santos’ case, according to an article written by Stein (2017) in ABC News, aside from the flood of help and assistance the family received from different groups, protective custody was given to the parents as they fought for justice for his death. The policemen who killed Kian are now convicted.

Facilitating Factors To Seeking Accountability And

Legal Reparation

Table 37

Hindering Factors to seeking accountability and legal reparation

Main themes

Family Motivation

Sub-themes

1. Motivated to seek justice for deceased loved one

2. Strong Support System

3. Desire for security, peace, and closure

Assistance received from organizations

Knowledge on Transitional Justice & Legal Processes

1. Biopsychosocial spiritual assistance

2. CHR assistance

1. Change in Administration

2. Knowledgeable of own rights

3. Presence of Evidence

This portion would explore the factors that helped and made the respondents push for filing a legal case and make concrete steps and actions to demand for accountability from the government.

Family motivation

Motivation received from family members and motivation for peace, security, and closure for the self, family members, and other people play big roles in the desire of the surviving families to seek justice and accountability from the injustice and untimely deaths of their loved ones. Seven respondents shared that the justice they seek is for their peace of mind, their children’s future, and for other people. They do not want their families and other people to experience and feel what they all had to deal with.

Three respondents said that their strong support systems have helped them in their journey of finding justice and being active in the activities of SOW and PAGHILOM.

Assistance Received from Organizations

According to two respondents, another facilitating factor that helped them as survivors were the different assistance they received from various organizations. The assistance ranges from legal help to medical assistance to livelihood assistance, to psychosocial, and even spiritual help. One of the two respondents expressed that without CHR and other legal groups’ intervention, she would not have had the courage to file her case.

Family motivation and the wide range of assistance being extended to the surviving families make their lives easier and give them relief. Again, citing Kian Delos Santos’ case, the family was able to finish their fight for justice because they were provided with much assistance both from the public and private sector (Stein, 2017). The parents were given protection from CHR and they had willingness and support from their family members to win the fight.

Change in Administration

Two respondents shared their belief that justice is only attainable once there has been a change in the administration. “Lou” says that she hopes for change, “Magbago na gobyerno. Hanggat sila namumuno, walang hustisya.” ([There should be a] change in government. As long as they are still in power, there will be no justice). “Tina” agrees with this sentiment, “Pababain muna natin si Duterte. Kapag bumaba raw kasi si Duterte, lahat ng death certificate na may gun wounds, may laban, magkakaso. Eh pinakuha ko yung death certificate ng asawa ko gun wounds talaga sa side and backhead.” (Let Duterte step down first. When Duterte is no longer in power, all those with death certificates indicating gun wounds, we have a chance, we can file a case. I had my husband’s death certificate retrieved, it showed that he died of gun wounds on the side and backhead).

Knowledgeable of Own Rights

Only one respondent has shared that her new knowledge of human rights became a deciding factor for her to pursue legal action. “Claire” admits that she did not even know what it meant when the incident happened to her husband, “Tapos ito nga po na parang ayan na naliliwanagan na ako sa mga nangyari.. hindi ko nga po alam yung ibig sabihin ng EJK e. Hindi ko alam anong ibig sabihin - ang pagkakaalam ko sa EJK yung naririnig ko lang sa Davao. Pero yung EJK pala na ‘yan once na hindi ka dumaan sa proseso sa pagkapatay sa tao, EJK na ang tawag doon.” (I was starting to understand what happened... I did not even know what EJK was. I didn’t know what it meant, all I know about EJK is that I heard that about Davao. But apparently EJK is when there was no due process in the manner of killing of an individual, that is what EJK is). She has now filed a case with the CHR and is waiting for the resolution to be released.

Presence of Evidence

For one respondent, the change from not being interested to pursue a case and claim justice to finally doing something about the incident, was influenced by the evidence which they have acquired. This evidence was a copy of the CCTV footage that showed what actually happened to her brother, thus prompting their father and other relatives to pursue the case.

There are multiple factors that encourage and influence these families to pursue legal reparation and claim justice for their loved ones. Knowing about their rights and the legal process and gathering of accurate evidence are key factors should these families continue to file for cases and seek for accountability when this administration ends. Unity and collective action could be one of the drivers of change and motivation for these families to pursue legal reparation. This is essential in ensuring that there is a safe and peaceful future for their children and communities. According to Talabong (2019), there are communities who have been united to fight against the inhumane treatment that they have experienced and have decided to use the fear they felt as fuel to their courage to move together towards the attainment of justice. As Martinez et al. (2019) mentioned in their policy brief on the WoD, the united support for the surviving families and the help they felt became their hope not only for their own but for the world.

Figure 14

Hindering and Facilitating Factors to Seeking Legal Justice

Theories in action

This section majorly applied the Strengths-based and Rights-based approaches in exploring the hindering and facilitating factors to seeking government accountability and legal reparation. The Strengths-based approach helped in identifying the factors that facilitated and hindered the desire to seek for legal justice among the respondents. The findings showed that the hindering factors were almost the exact opposite of the facilitative factors, underscoring the resources, capacities, and skills the respondent have using the Strengths-based perspective (Saleeby, 1996), which imply that if only the hindering factors were removed through proper intervention, the desire for seeking accountability from the government and legal reparation would be stronger.

Moreover, in light of the Rights-based approach (UNFPA, 2014), the respondents should pursue legal action and remedies to the HRV, as this is a right. However, since many of the reported EJKs are linked to the government’s WoD, implying that these are stateled killings, the problem is systemic, and even successful filed cases in court are at a compromise because of this. This reflects the particular hindering factor experienced by the families in seeking legal justice which is hopelessness in the justice system of the country. However, at the other side of the spectrum, some respondents look forward to the transitional justice that awaits when the current administration ends instead. Applying the Empowerment Theory, this particular perception of some of the respondents could be used for collective action (Lee, 2001), encouraging one another to seek accountability for what the state has committed, and act for a unified goal which is to claim reparation from the HRV. The lack of legal knowledge can also be addressed by one of the central concepts of the said theory which is the “construction of capacity and knowledge to read social and political realities of an individual’s environment” (Lee, 2021). Through community education, and even training, of legal rights and other important related knowledge, the capacity can be built and acquired. These would give a sense of “power” (Ryan, 1971) that has been lost from the surviving families because of the violations and discrimation experienced.

objective 4

The next research objective attempts to dissect the participants’ potential to organize. It delves into the factors from which the participants draw motivations in engaging with groups, as well as their perceived roles as a part of such communities.

potential to organize

Five themes on the potential of these surviving families to organize emerge from their experiences. First highlighted in the results is the significance of a sense of community where surviving family members feel accepted and supported. Second, the participants recovered their role as active allies through network and capacity-building initiatives. Third, they expressed a critical awakening of the need for institutional and cultural reforms. Fourth, they are motivated by family, and lastly, their personal reflections and hopefulness influence their potential to organize.

support system

Table 38 Support System

Main themes Sub-themes

Support System

1. Counsels/ coaches others

2. Provides non-judgmental environment

3. Welfare check

4. Words of affirmation

5. Camaraderie and enjoyment in current support group

Results show that all 10 respondents see themselves taking part in a support system and being able to cultivate a non-judgmental environment for families confronted with similar situations. Having lived in the same context, “Kristina” shares she is able to openly express her mutual love with those of her support group.

They see themselves as potential peer counselors and manifest how conducting welfare checks, giving words of affirmation, and sharing narratives of recovery also push victims to cope and recover. “Natalie” believes that

“...sa tulong ng kwento namin, sa sinasabi din namin sa kanila, parang naibsan man lang yung sakit nila na nararamdaman kasi maisip nila, ‘Oh kung sila nga ganyan din na nangyari, ganyan naramdaman, ngayon okay na’…” (through the stories that we share, we hope to lessen the burden they carry, that they think ‘They went through the same thing, and now they are okay.’).

Aside from the emotional benefit of sharing success stories, “Kristina” raised that legal victories could serve as a source of encouragement for others to seek justice. They also see the significance of being a part of a community that helps people feel less alone by spending gatherings and actually enjoying each other’s company. She adds

“Lalo na pag mawala tong pandemic, [mag-patuloy] tayo [ng sessions]...Lagi kaming [kinakamusta] sa espiritwal, pangangatawan, lahat [ng aspeto].

‘Yan maisip ninyo na ‘hindi pala kayo mag-isa may tao palang ginagamit si Lord para tumulong sa akin’” (If there’s no pandemic, let’s [continue our sessions]...We are always [checked] in terms of spiritual, physical, all [aspects] of our well being. Perhaps they can think that “I am not alone. These people are instruments of God to help me”). Some even likened being a part of the organization like newfound family, “Talagang...kung anong ginagawa ko sa anak ko nung buhay pa sila, parang ganun rin yung ginagawa ko sa mga kasamahan ko ngayon” (How I treat my children when they were still alive, I treat my colleagues the same now).

Having safe spaces and a trusted community also influence victims to redefine their identity as survivors. Such a change in the participants’ frames of reference positively influences their perceived role in addressing their situation. Thus, by purposely framing their experiences as narratives of survival through words of affirmation, participants are not only recovered to reintegrate into society but empowered to organize and convince others that such redemption, whether psychological or legal, and however small and slow, is still possible with the right company. Moreover, a sense of belongingness, relatability, and solidarity could very aptly serve as a well of motivation for people to participate in collective action. Part of the process is not only determining their shared experience as survivors but also setting a shared goal and definition of reparation and recovery.

Though coming from different perspectives, the research agrees with the themes present in related literature such as Edmund and Bland which outlined the benefits of organizing support groups for domestic violence/sexual assault (2011), the United Nations Office on Drugs and Crime (UNODC) on supporting victims of terrorism (2015), and Boghani (2019) describing the aftermath surviving families have to contend with after the death of their loved ones. Because of the complementarity of opting to frame the research from the narratives of surviving families who have been consistently

undergoing psychosocial and spiritual services, the research affirms the positive framing of these studies regarding the need for psychosocial services and support groups for survivors of traumatic experiences. The documented appreciation and benefits the respondents of this research have given, though particularly focusing on WoD affected families, further justifies the need and benefit of these services to the Philippine context. The results show that safe spaces and access to first-hand support facilitate proactive participation in groups and the potential to organize. In this research, these are considered to be both emotional assistance and material incentives, as discussed in previous chapters. Data also agree that surviving families’ participation is ultimately aimed at attaining a sense of unity, security, and empowerment (Boghani, 2019; Edmund & Bland, 2011; UNODC, 2015). Overall, the outcomes of support systems and safe spaces were significant variables in accessing and sharing biopsychosocial and spiritual security and recovery.

1. Referral to Organization

2. Referral to Activities

3. Facilitation of legal education

Out of the ten participants, six demonstrate proactiveness in organizing surviving family members and becoming a rights-advocate. One approach to this is referral to the organization. “Claire” sees herself to be of help by encouraging fellow surviving family member or connecting them to organizations that are willing to help. She said “Hihikayatin ko po sila kung o ipakikilala ko [kagaya ng pagsabi ng] ‘ito yung mga tao or ito yung mga organization na makakatulong sa inyo’” (I would encourage them or I would introduce them [saying something like] ‘these are the people or organizations that would be able to help you’). “Carol” shared the same enthusiasm:

Pag may nalalaman po ako na ganun yung sitwasyon, tinuturo ko...yung SOW. ‘Lumapit kayo sa Simbahan.’ Tapos syempre ramdam ko rin naman, hindi din naman sila agad agad magkwe-kwento sa’yo. ‘Kaya mo yan.. Di lang ikaw... di lang ikaw...’ May kanta [na ganoon ang lyrics].. ‘Di lang ikaw ang nahihirapan, parehas tayo.’ (When I learn that there are people who are in the same situation, I direct them... to SOW. I tell them ‘Go to the Church.’ And then I feel it as well, they wouldn’t just be sharing their stories with you too soon. ‘You can do it... You’re not the only one...you’re not the only one...’ There is a song [with those lyrics]... ‘You’re not the only one suffering, we’re the same).

They acknowledge the need to link families to the organization for biopsychosocial, spiritual, and legal assistance. The participants are also a mix of organization members and leaders. Other than invitation to a group, they connect surviving families to capacity-building activities. This is important because as “Adarna” expounds regarding her approach:

Inano ko sa kanila na pwedeng, kung gusto nilang magsession dito, para talagang maghilom ang nararamdaman nila. Talagang inano ko rin talaga sila na marami kayong matututunan dito, talagang mamumulat ang mga isip niyo rito. Sabi kong ganun. May mga pagkakataon na uh – kung halimbawa na may mga session kami ng human rights, sabi ko malalaman niyo rin ‘to. Para malaman niyo rin kung ano ‘yung dapat niyong ipaglaban. (I invited them, that if they want to join a session to heal their emotions… I encourage them by saying they will learn a lot and be aware. There are instances when we have a human rights session, I share that they can also know these things, that they have to fight for it).

Some also carry on their roles by going around the community, conducting (in/formal) legal education to batchmates, community members, and family, and participating in capacity-building initiatives such as Empowering and Building Resilience Among Victims of Extrajudicial killings and HRV Survivors, simply referred to as “BRAVE.” Through supposed weekly BRAVE sessions, the program sought to empower surviving family members as “human rights defenders.” This pilot run focused on 12 female batch coordinators from PAGHILOM, 11 of whom come from surviving families. Sessions were ideally held every week unless due to valid reasons such as holidays and inclement weather.

Despite their proven enjoyment and proactiveness, this does not go to show that there is an absence of conflict and misunderstandings within their groups, both for PAGHILOM and Project SOW. As one member of Project SOW shared, “Oo, pamilya na ang turingan namin [sa SOW]… Kung may hindi pagkaka-unawaan, may kasayahan naman din.” (Yes, we already consider each other as family [at SOW]…If there were moments of misunderstanding, there are still moments of joy as well). This shows resilience in finding that they are able to find common grounds of understanding to unite as a group. Though they are aware of their personal and group limitations, they would still remember their moments of consolation.

In line with PhilRights’ findings (2017), data indicate that the participants have identified needs and that the struggle comes with the lack of awareness on available services and network of support. Experiencing the same circumstances inspire the participants to invite other surviving family members to their organization or other referral pathways. Such volunteerism can also be regarded as leadership potential, which is instrumental in the conduct of community organizing. In addition, this illustrates that the participants have trust and confidence in the work of their organization. Furthermore, the eager engagement of surviving family members to invite fellow families to take part in nongovernmental networks stems from recognizing and experiencing the insufficiency or inaccessibility of government aid to survivors as articulated by Boghani (2019). Congruent with Moser and McIlwaine (1997), the results present that economically disempowered groups are compelled to be resourceful in facing and recovering from life challenges. They manifest this by tapping other forms of assets such as social capital.

A high-trust community cultivates the continuous production and reproduction of social capital. When parties trust each other, they are more likely to engage in cooperative activities (Homan, 2011 and Fukuyama, 1995 as cited in Muldoon, Bauman, & Lucy, 2018). As such, it can be inferred that the credibility of an organization could influence people’s inclination to participate and the potential to perform community organizing. The participants’ cooperative engagement, capacities, and appreciation (and eventual proactive utilization) of human rights, while considered intangible assets, are some major decisive factors in materializing their development, in this case, reparations and transitional justice (Burnell, 2013; Mathie & Cunningham, 2003).

Table 40

Safe Spaces

The respondents communicated their desire for safe spaces in the society. There are six out of 10 participants who acknowledge the need for a change in governance and for stereotypes to be ended. Incidents of discrimination have been documented in the research (see Chapter IV Objective I, Hindering Factors), prompting the participants to see the need for stereotyping and bullying to be addressed.

In terms of the government, some expressed that justice is not possible if Pres. Duterte and the current administration is still in power (see also Chapter IV, Objective II). As “Natalie” said, “Pangarap ko sa gobyerno, tumuwid na ma’am. Mawala na ang dapat mawala.” (I wish the government to be just. Some people should go). The participants also argued that institutional measures on WoD cases should be reformed to follow due process. “Carol” suggests “Bigyang paglilitis kung nagkasala [yung asawa ko] tutal hindi naman kami mag-aano….. Kung nasa tamang proseso. Wag nilang patayin.” (Give him due process. We will not contest if they are doing the right process. They should not kill). Following this, “Veronica” calls for authorities to focus on the men at the top,

Yung mismong malaki yung pinanggagalingan talaga, sana yun po yung anohin nila kung talagang ayun po yung balak nilang gawin yung tanggalin yung drugs sa community... Kasi yung mga smalltime kung tawagin, ginagawa lang nila yan para sa pamilya nila eh. Kasi wala na silang trabaho.” (They should focus on the bug guys; the source of [drugs] if they really want to rid the community of drugs. The so-called smalltime [users or sellers], they only do it for their family. Because they don’t have a job).

There is also a critical awakening of other community members as mentioned by “Adarna,”

“Talagang napag-uusapan nga ‘yun sa lugar namin, ‘yung kapit-bahay nga namin parang, ‘ano ba ‘yan, ‘yung binoto ko si Duterte,’ sabi niya parang nagsisisi siya sa binoto niya, sabi niyang ganun. Natakot sila. Mas natakot sila. Kasi ang sistema ng pulis sa amin, paanong hindi ka matatakot eh tulad ‘nun, may illegal arrest.” (Those conversations happen in my community. My neighbors say ‘what a shame, I voted for Duterte’, like they regret it. They are afraid. How can they not be afraid if the police conduct illegal arrests in our area?).

Meanwhile, human rights in the country is also considered to be a dream for another participant. “Lou” says that her dream is “Magkaroon ng human rights. Wala eh. Sa nangyari sa amin walang human rights” (To have human rights. There’s none. In our experience, there are no human rights).

The participants’ sentiments reflect the arguments in Structural Strain Theory in relation to how social movements are formed. The theory states that people who experience similar deprivation and grievances, and be able to identify such deprivation and grievance as a problem, could potentially bring people together to address them, eventually building up a social movement (Smelser 1965 cited in Sen, 2016). Similar to the Civil Rights Movement, the “tokhang’’ and “nanlaban” (“knock and plead” and “fought back”) narrative started a resounding clamor for human rights in the country.

It inspired insurgent consciousness towards government measures on drug prevention and rehabilitation, and revealed the crisis in the country’s democratic processes. Data suggests that such incidences created an awakening in communities. This phase of questioning power, authority, and policies could impact their participation in the next elections. At the maximum, they will sustain an active role in safeguarding human rights.

Personal Reflection and Hopefulness

Table 41

Personal Reflection and Hopefulness

Main themes

Personal Reflection and Hopefulness

Sub-themes

1. Concept of Unity, Collective Action, and Raised Awareness

2. Hopefulness and Determination

Seven out of 10 participants drew from their personal reflection and hopefulness in actualizing their potential to organize. On one hand, the participants learned that their unity, collective action, and awareness could be devised towards a sense of security and claim for justice. Referencing previous victories of unity and collective action, “Adarna” was positive that:

Kapag nagsama-sama tayo magagawa natin. Talagang kaya natin, kayang gawin. Kung ang Marcos nga eh nagawa, sa Marcos di’ba. What if pa tayo na talagang heto na. Talagang may mga lumalabas nang mga talagang may mga video, may mga lumalabas na talaga kung gaano sila kawalang-hiya, mga ginagawa nila, di’ba. Bakit pa, bakit hindi ka pa mananalo. (If we unite, we can do it. I am certain we can make it happen. If it was possible during Marcos time, how much more during our time? There are evidences surfacing, videos. Their shamefulness shows. How can we not win?).

She adds that “Hindi mawawalis ang kalat sa iisang tingting. Kailangan sama-sama.” (Trash cannot be swept with only one strand of a broomstick. We need to be united).

“Ella” also recognizes that investing in knowledge and education could help break the stereotypes associated with their cases, which is why she insists on maximizing learning opportunities that assist them. Another motivation to engage and participate is known to be out of the participants’ hopefulness that their story could help another.

“Kasi ang katwiran ko, ‘yung naramdaman ko rito, gusto ko ring maramdaman nila–magkaroon ng kapanatagan.” (My reason is that I want for them to feel what I feel— assurance), shares “Adarna.”

Lastly, some also regard faith (or its redemption) as their push to recover, thus using this potential as leverage to connect to others. “Natalie” claims, “Ako naman Ma’am kahit may ano, may mangyari na ganyan, sa ngayon hindi pa rin nawala yung pananalig ko sa Diyos, buo pa rin.” (As for me, if anything like it happens again, my faith in God was not diminished, it is still whole).

The participants’ reflection and hopefulness indicate that they are not passive beings and that collective identity is central in the construction of social movements (Melucci, 1989). While organizations are composed of heterogeneous identities, it allows for individual and group interests to blur into a common goal, igniting and fueling collective action. Their personal reflection and hopefulness also fall along the lines of NASWEI’s (2015) and Talabong’s (2019) studies— that communities may evolve hindering feelings such as fear and despair into courage that could facilitate change and support systems for the living families and fellow survivors. The participants also exhibit what Manalili (1990) considers as a requirement for any organization to tackle impeding factors towards their goal: personal reflection must also mature towards a collective consciousness. Moving forward, their collective consciousness and personal reflections could amplify their potential to organize.

Their hopefulness is also built on their determination. Results show two out of ten consider their family as their sources of determination to participate. “Natalie” imparts that

Kasi kung hindi ka maghihilom, maraming maapektuhan. Unang-una yung mga apo mo, anak mo, pamilya. Apektado din kasi yung sakit na naramdaman ko, maramdaman din nila lalo na mga bata pa sila. Madanasan nila yung sakit, yan naman ang ayaw kong maranasan nila lalo na mga bata pa sila.” (If you will not heal, many others will be affected. First, your grandchildren, children, family. They are also affected because they feel the same pain I carry. I don’t want them to be burdened by the pain especially since they are only children).

Dionisio (2010) and PhilRights (2017) document countless women that are left to raise families alone after the death of their male counterparts while facing social stigma. Their association to groups reflects a decisive move to protect their living families from trauma and facilitate their recovery. Aspiration for wellbeing, considered an intangible asset, could be a foundation for people to assert their development (Moser, 2008 & Burnell, 2013).

Theories in action

The Social Systems Theory provides a logical theoretical background to why support systems and safe spaces are vital components towards healing and recovery. As Gibson (2019) states, individuals and groups change accordingly as they adapt to their environment. Though rampant incidents of EJK have caused surviving families grave trauma and suspicion against higher authorities, the reverse of that kind of environment has also led to the gradual shift of focus for these women and their families. From fearing for their individual and family safety and economic vulnerability, these surviving family members are again able to adapt and fit the encouraging environment they have found themselves to be members of, particularly PAGHILOM and Project SOW. In addition, Bronfenbrenner’s Ecological Systems Theory also provides a framework on why these women consider their respective groups as family. As they share in providing mutual comfort and respect to one another, they would naturally gravitate towards building key relationships with one another for their mutual healing and empowerment (Paquette & Ryan, 2001).

Despite the initial powerlessness of these women and their families due to the sudden and violent loss of male kin to EJK, this section gives a glimpse to how they have asserted the role of empowered agents themselves. Through their environment and experiences, these women are able to identify the causes behind their initial state powerlessness (Cox, 1989). As their support groups are able to assist in providing their multifaceted needs and affirm them of their own rights, they reclaim their sense of self and capacity as they proactively take the role of reaching out to other surviving families, to accompany the latter towards shared healing and empowerment. Together, they are able to seek and identify further opportunities to address their shared weaknesses and grow in their sense of power as the Empowerment Theory illustrates. Furthermore, these women also practice a Human Rights-based Approach as they are determined to grow in their knowledge of human rights and their ability to enable themselves and fellow surviving families to claim for justice. This is concretely shown in their efforts to ready both their theoretical and practical knowledge by learning about human rights and applying their knowledge as they seek comprehensive documentation.

The fifth and sixth objective of the study focuses on identifying the relevant programs and services provided to survivor families for their healing and empowerment. This section illustrates that relevant services were provided by nongovernment, faithbased, academic and governmental organizations. The various needs associated with the survival and thriving of these women and their families have been divided into psychosocial assistance, educational assistance, financial assistance, in-kind assistance, livelihood assistance, and legal assistance.

Network Of Organizations, Programs and Services

psychological assistance

Table 42

Psychological Assistance

Main themes Sub-themes

Psychological Assistance

1. Psychosocial and spiritual interventions

2. Community support

Faith-based organizations have provided vital psychological assistance through psychosocial and spiritual interventions, and creative outlets. The need for avenues for psychological healing cannot be undermined as both adults and the young are not spared from the hurt brought about the loss of their loved ones, and how psychological health is connected with different aspects of the life of the survivors such as their economic, social, physical and mental wellbeing (PhilRights, 2017).

Nine out of ten women specifically mentioned either PAGHILOM or Project SOW. The researchers would like to specify that the remaining respondent is limited in her understanding of this type of service hence, could not be objectively counted despite her being a member of Project SOW. Out of the nine who have explicitly shared their participation in psychosocial services, four are grateful to have undergone sessions from Project SOW, five from PAGHILOM. However, out of the five PAGHILOM participants, one had her initial access to spiritual services through AKAP Pamilya, a faith-based organization working with the Diocese of Novaliches, and then transferred to PAGHILOM. While PAGHILOM takes in different batches of surviving families from different areas within Metro Manila, Project SOW has served as the foundational service provider for psychological assistance for affected families from Payatas, Quezon City. Consequently and due to its more geographically-focused scope, Project SOW has a more consistent

cohort from its immediate community. In addition, two members have explicitly mentioned IDEALS’ BRAVE sessions as a form of psychological intervention they have appreciated as well. As Fr. Pilario shared in Boghani (2019), these families, despite their own biological and financial needs as members of the urban poor, they immediately sought these safe spaces as one of their main priorities: “Their first reply actually wasn’t money or food...They said that we would like to have this space where we can share our stories.”

Positively speaking, despite the awareness and experiences with regards to the stigma and marginalization associated with being family members of EJK survivor families, seven of the women have shared that they have experienced encouragement and support from certain members of their respective communities and circle of friends, and believe they were instrumental in their journeys. “Veronica” shared about how their community and her husband’s workmates contributed substantially despite their low income status:

“Sa community po, dahil nga po garbage collector sya, nag-aalok alok po kami sa truck na dumadaan, naghahakot ng basura. Doon po malaki laki po ang nalikom namin kasi kilala po sya na garbage collector…” (In the community, because he served as a garbage collector, we would ask from the crew of different garbage trucks who were going on their assignment to collect trash. From there we were able to get a relatively big amount because he was a known garbage collector…).

Lastly, the fact that all of the vital psychosocial services are being provided by faithbased organizations, while surviving family members are unable to point to government funded alternatives, resonates with the proven lack of relevant psychosocial services even with the direct victims of EJK. During the onset of WoD, especially for those who have surrendered themselves in line with government orders during the onset of the anti-illegal drug campaign. As Amnesty International’s report indicates, the main approach which characterizes local government drug treatment rehabilitation takes on physical alternatives, most notably among their interviewees, “Zumba” classes (Amnesty International, 2017). In addition, in spite of the focused engagement with respondents from Project SOW and PAGHILOM, it can be soundly assumed that due to the interconnection between these two organizations, along with their long-standing programs and wide networks, relevant government services could have been provided to them if only there were such services to provide in the first place. Consequently, this strengthens the critique that the government must address soon: the absence of psychosocial services for the most marginalized and in most need of these services.

biological assistance

Table 43

Biological Assistance

1.

2.

All 10 respondents received different forms of in-kind assistance along with financial assistance. However, for the sake of this particular section, this would focus on in-kind donations in the form of food and groceries, both from faith-based, academic, and governmental organizations. In recording these in-kind donations, there are similar limitations that this particular section shares with that of the next section regarding financial assistance. It is challenging to acquire sound values and amounts of these varying forms of assistance due to the lack of a fixed schedule and the inability to specifically outline in-kind assistance (e.g. food, toiletries, clothes etc.), especially undocumented assistance given by friends, family and community members, and also because some of the incidents date back as early as 2016. In addition, there is no clear distinction whether in-kind donations were given in tandem with financial assistance, or as a separate service, especially in terms of government provision. Except for government pensions, government-subsidized services are given with no specified frequency by any of the respondents.

One respondent received groceries from DSWD. On the other hand, one respondent reported that her parents, along with her younger sibling and the respondent’s youngest child, are under the government’s witness protection program. Due to their everyday needs being provided by the program, it is logical to presume that they also receive in-kind assistance from the government for their sustenance.

Moving on to the nonprofit sector and grassroots level, seven received donations such as food, clothing and even temporary shelter through friends, family and neighbors. Some women even cite examples of how their supportive family and friends contributed through non-material ways such as volunteering to oversee the wake and burial. In addition, eight women were able to receive in kind donations, mostly in the form of food packs and groceries, from faith-based groups Project SOW, PAGHILOM and Caritas. This form of assistance continues accordingly since the initial provision (during the recent death of the family member/funeral), and during the writing of this research as the ongoing pandemic has further limited the earning capacity of these women, hence hampering their ability to provide for their families’ basic needs. Lastly, five women have received in-kind donations from academic institutions such as UP, ADMU, and DLSU.

Proceeding to the next need under biological services, only one respondent has explicitly shared about being able to access medical assistance through the provision by two NGOs: MAG and Philrights. Medical assistance remains to be a “supplementary” form of service despite its key role in helping ensure left-behind families are able to cope better, especially since trauma is manifested in compromised biological states of these families as shown by the research and its review of related literature. Furthermore, the dilemma of having to deal with the trauma and the lack of medical services is compounded by how— coming from the urban poor— these families would not have the means to pay for private healthcare providers. Consequently, there is a great need to involve relevant government agencies such as the Department of Health, and private and public healthcare providers for service provision. The argument that WoD is a militaristic approach towards a public health issue is strong. In fact according to Elswood (2018), the high numbers of documented and undocumented killings, along with the various detriments these have brought about to surviving families and the public psyche have only worsened the public health issues regarding illegal drugs into a graver one.

financial assistance

In addition to the wide range of psychological needs, economic and financial needs are also immediate concerns, taking into consideration that many who have been killed served as breadwinners. In fact, a 2017 study shows that 49 out of 58 extrajudicial killings they have documented have lost their main financial providers (PhilRights, 2017). All 10 participants were able to receive financial assistance from either their friends, family members or neighbors. Most of them would refer to financial donations given to them in the form of abuloy (financial assistance given to help cover expenses associated with the funeral and burial of the dead). Six women were able to receive financial assistance from faith-based groups such as PAGHILOM, Project SOW, National Shrine of Our Lady of Perpetual Help (Baclaran Church). Among these six, some received cash assistance to help cover funeral expenses, while others were provided with regular allowances for basic or emergency needs. Four respondents have received financial assistance in the form of allowances and/or emergency financial contributions from PAGHILOM. In terms of corresponding amounts, the researchers share more about their limitations in getting comprehensive data about this in the “Limitations” section of this chapter.

Proceeding to government support, six out of the ten participants received funeralrelated financial assistance or discount vouchers they used in order to avail of the funeral services for their deceased. Only three respondents reported to have received sustainable governmental financial support as they were able to file and transfer the pensions of their deceased male relative to them. On the other hand, five of the respondents received assistance from the DSWD, in the form of partial funeral subsidies. In terms of city-level local government unit agencies/offices, two respondents were able to acquire financial assistance from Quezon City LGU, while one respondent was assisted by a mayoral candidate from the same city. Lastly, one respondent was able to avail of the financial assistance through the government’s witness protection program granted to the respondent’s parents as they had to be protected due to the high security risks brought about by the highly publicized nature of their case.

To illustrate the need for a more comprehensive and sustainable form of assistance from the government as duty bearer, “Natalie” even shared how other Project SOW members were denied financial assistance unless they were to agree on changing the cause of death on the death certificates of their loved ones. She shared how though she was thankful to have been granted financial assistance by DSWD to help with funeral costs, other members of Project SOW were forced to declare a different cause of death on the death certificates of their deceased family members, “Pero yung kasamahan namin... hindi nila nilagay [yung totoong rason ng pagkamatay] kasi hindi daw tinutulungan. Sabi ko, ‘Ako sinabi ko man yung totoo.’” (But for our fellow members… they did not put [the real cause of death] because it was said that they wouldn’t be accommodated. I said, ‘I told the truth.’). This injustice is also documented in the related literature (Espenido, 2018). The stark contrast between the potential of communal effort versus that of government could be further illustrated by “Carol” who shared that she was able to receive Php 4,000 (USD 80) from DSWD which she immediately handed over to the funeral service provider, while her extended family members, in addition to other private individuals and agencies, were able to pull donations amounting to Php 18,000 (USD 361) to fully pay for the funeral.

Furthermore, dispensation of financial assistance from DSWD seems to vary; some of the respondents received cash as assistance, while others shared how they were issued a discounted amount for funeral expenses as the money was credited to the respective funeral directly. Lastly, left-behind families are further limited in terms of government access as they are weary of approaching the most local form of government: their barangay. “Adarna” shares about this saying,

Kasi may nag-feedback sa akin na, mismong tao rin ng barangay ang nagtuturo sa mga pulis. Kaya ang sabi ko - kasi sa kanila din po bumaba ‘yung listahan eh. Although kahit wala ‘yung pangalan ng kuya ko, bakit ganoon?

‘Yun ang naging issue naming. Bakit ganoon? Kaya ewan ko ba, bastawala na

yata talaga akong tiwala sa kanila. (It’s because someone gave me feedback that barangay personnel were the ones to point out people for the police. And so I said - it is because the list of suspects also cascaded to them. Even though my elder brother was not on the list. How did that happen? That’s why, I don’t know, I just don’t have any trust in them anymore.)

In sum, as the interviewed women from surviving families are members of either Project SOW or PAGHILOM, two Catholic faith-based groups that continue to grow in terms of services and partnerships, one of the respondents shared, “Simbahan po, ito po talaga. Ito po ang pinakamalaking naitulong, simbahan...Binigyan [ako ni Fr. Danny] po ako nung wala po kaming pampalibing.. tapos pinansyal araw araw po. yung mga bigas, pagkain po ng mga bata, hanggang ngayon po.” (It’s really the church. This is the one that helped out the most. I was given [by Fr. Danny] assistance when I did not have money for the funeral. Then financial assistance everyday, for rice, food of the children, up to now.)

educational assistance

Table 45

Educational Assistance

Main themes Sub-themes

Educational Assistance

1. Assistance from academic institutions

2. Assistance from faith-based organizations

3. Assistance from government institutions

Six respondents have clearly expressed receiving assistance geared towards educational needs. Out of the six respondents, one benefits from the educational financial assistance as she is currently finishing her college degree, while the rest of the respondents utilized the financial assistance provided to support the children under their care.

Two respondents have received educational assistance from a private academic institution in the form of school supplies and allowances. In terms of faith-based organizations, four women received educational assistance which overlap in terms of kind: two of these four receive monthly allowances from PAGHILOM; two were provided with school supplies by either PAGHILOM or Project SOW and one of these two was specifically provided with a gadget to enable remote learning; and one in particular is provided with a tuition fee scholarship by a faith-based NGO.

Lastly, access to government-funded opportunities for education remain wanting as only one member was able to report being able to access additional educational-related services from her barangay. However, and as stated in the limitations of this research, there is a need to further verify whether the children of these families were benefiting

from government-subsidized education. It is important to underline that if ever they were to access these, to do so is an inherent right shared by all. The better question is whether there were additional and relevant services for the students of these families to be able to properly cope with their educational needs, psychosocial healing, and the breaking of stigma as respondents have shared instances wherein their children have been bullied.

livelihood

1.

2. Livelihood capital

Eight respondents were able to access employment and/or livelihood opportunities. Faith-based groups PAGHILOM, and Project SOW are the main providers of economic opportunities, and AKAP Pamilya has provided livelihood assistance as well to one of the women. In terms of the five women under Project SOW, four have been employed as tailors under the organization’s social enterprise; while three members were able to access capital for their own business. In terms of PAGHILOM, three out of the five interviewees enrolled in the program have reported being provided with livelihood opportunities, one of whom is directly employed by the organization.

Despite the provision of financial capital, unless more sustainable solutions were to be explored and formally instituted in order for surviving families to provide their everyday needs, these families are left vulnerable to utilize supposed capital to finance their families’ immediate needs. One member from Project SOW shared how she was lent Php 5,000 (USD 100) by the organization to help her start-up her business. Unfortunately, she was unable to properly utilize her capital, and still unable to properly pay the loan as she has to prioritize the everyday needs of her family. She said,

Nakapag utang din po kami nun kay Fr. Danny. Inutang ko po nun 5,000php, di pa po bayad kasi wala po akong, wala po akong trabaho. Binigyan po nya kami, pinautang po kami ng pang negosyo po. Kaso yung negosyo po, napunta po sa pambili ng gatas po.” (We were also able to borrow money from Fr. Danny. I borrowed 5,000 pesos, which I am still unable to pay. It is because I have no job. He gave us [money], he lent us so that we could start our own business. However, the capital ended up being used to buy milk).

Table

On the other hand, only one of these eight have been indirectly supported with livelihood skills as her parents remain enrolled under the government’s witness protection program, and prior to the pandemic, were able to take part in training sessions.

legal assistance

Table 47

Legal Assistance

Main themes Sub-themes

Legal Assistance

1. Documentation

2. Case filing

3. Capacity building

Eight of the respondents have taken part within the legal realm of their respective cases. Services overlap among local and legal-focused NGOs such as IDEALS, Philrights and FLAG, an international nongovernmental organization (INGO) such as Amnesty International, and their counterpart within the Philippine government, the CHR. Four clients have either sought legal consultation or documentation with IDEALS. Out of these four, one joins three more clients in engaging CHR. As such, four interviewees have either had their documentation facilitated, their case investigated or properly have had their case filed through the assistance of CHR.

In terms of legal education, two have specifically reported about learning from either PhilRights or Amnesty International, and all five interviewees from PAGHILOM have undergone IDEALS’ BRAVE sessions. Lastly, one respondent, primarily through her family, was offered free legal assistance by FLAG.

In terms of legal services and empowerment, the respondents are able to see the significance behind their participation within the legal realm. “Gemma” shares the value of documentation. She said,

Kasi pagdating daw sa araw, sa oras na bababa si Duterte, may papel ka na katunayan na yung anak mo pinatay sa ganyan, na-ano sa karahasan. Kaya nag-iipon na ako ng ano kasi isa din ako na mag...pag halimbawa na magkatotoo yan. (Because once the day comes, the time Duterte steps down, there is documented proof that my son was killed, through violent means. That is why I am saving up, because I will be one of those who would prove that this would be fulfilled.)

This is promising as in addition to how the respondents have positively expressed their willingness and potential to advocate, they are also able to justify documentation as a vital step within transitional justice.

Theories in action

The sources of vulnerability and powerlessness are multifaceted and interconnected for the respondents as they come from the urban poor sector, the most vulnerable sector to WoD (Philrights, 2018). Hence, for service providers such as PAGHILOM and Project SOW, it was necessary for them to expand their services and establish partnerships with other organizations who could complement their strengths. Empowerment Theory necessitates that persons experiencing powerlessness ought to be examined and collaborated within the form of systems (Cox, 1989). For example, debilitating psychological trauma and the lack of accessible psychosocial services cannot be addressed in a vacuum while ignoring the fact these families experience food insecurity. Adding in the harmful stereotypes and stigma associated with those affected by WoD, this affirms Ryan’s (1971) perspective that the powerlessness of marginalized groups are ignorantly blamed on victims. This is counterintuitive to the fact that it is the State which continues to deny its mandate and responsibility in upholding justice and providing avenues for healing for these families. Evaluating the support groups and programs with the concepts of Lee (2001), it could be concluded that the approach of the programs foster empowerment. There are supposedly three central concepts as quoted from this study’s related literature:

[T]he development of a positive and full-of-potential sense of the self, construction of capacity and knowledge to read social and political realities of an individual’s environment, and cultivation of resources and competence to achieve individual and collective goals (Lee, 2001).

On the first point, a reclaiming of sense of self is evident in the stories and approaches in the programs. From the initial feeling of powerlessness, these women become advocates themselves as they reach out to fellow surviving families, whether to serve as a listening ear or to help in fully recruiting others to join in their support group which they continually grow from. Second, the capacity to assess and learn from social and political realities are ever present as these families are guided in the processing of their grievances and questions regarding the social and systemic injustices they continue to experience despite them already being deprived much as members of the urban poor sector. Lastly, the opportunities provided in the form of education and livelihood are geared towards the cultivation of their individual competencies and self-reliance, key components of empowerment.

conceptual framework

Figure 15

Theory of Change: Biopsychosocial-legal Intervention Framework for EJK Survivors

The process the surviving families undergo in their journey to healing and empowerment is not a linear process, and the intervention process should not be treated as such as well. The proposed intervention process is thus dependent on the unique identity of each family and their surrounding circumstances.

The process focuses on the surviving families themselves, with the suggested intervention services curated based on their needs and experience. However, some services also tackle the community they live in, on the assumption that the family will ultimately benefit from an empowered community and vise-versa. The families are affected by the multiple systems they are a part of, which is why the intervention process focuses on the services that can be provided by their micro, mezzo, and macro systems.

The four stages included in the process are as follows: (1) the onset, which is the time when the EJK incident happens, (2) the grieving phase, where the focus is on the immediate reaction of the affected party towards a loss or distressing event, (3) the coping phase or the short-term process the families undergo to manage to survive and deal with the aftermath of the incident, and (4) the recovery phase, or the long-term process which facilitates healing from the incident and becoming fully-functioning.

The timeframe of these phases, however, are not confined to the specific criteria, as they differ based on the unique situation of each surviving family.

As mentioned, the intervention process is based on the presented needs of the families and their situation during and after the EJK incident. These needs are then classified into biological, psycho-spiritual, social, and legal needs, and corresponding services for these needs have been identified. The biological needs pertain to the body’s necessities to survive physically, such as (1) survival needs like food, and (2) medical assistance, which can be responded to by emergency and in-kind assistance, as well as medical services.

Psychological-spiritual needs were also identified as the families’ emerging needs for mental and emotional stability, which include (1) the opportunity for the proper processing of emotions, (2) dealing with trauma and grief in a healthy manner, (3) presence of emotional and spiritual support systems, and (4) provision of legal information on what the family can do regarding the death of their loved one/s. These can be responded to by Psychological First Aid or the referral to professionals which provide crisis emotional intervention, emotional support from different groups, counseling and therapy sessions for survivors, and provision of legal information.

The social needs focus on the needs coming from their environment, which include (1) funds to meet their basic needs, (2) funeral fees and debts, (3) financial stability through having stable jobs, (4) the need to continue with their education, (5) security needs, and (6) holistic support and acceptance from their community. Financial assistance, burial fees, livelihood opportunities, educational assistance, protection services, and community education regarding human rights and the eradication of stigma and discrimination can respond to the aforementioned needs.

The legal needs meanwhile refer to the legal process the family might undergo, which include the needs for (1) legal information, (2) legal documentation, (3) assistance in filing and maintaining a case, and (4) assistance for their advocacy for reparation and transitional justice. These can be responded to by legal consultation, case documentation, assistance in filing cases, case litigation, and organizational and advocacy work assistance.

The needs vary from each individual or family thus different institutions and sectors may be involved in the provision of services and assistance that could help the surviving families in their healing and recovery. While these needs may be different, they could also be interconnected with one another, and the fulfillment of one could be the key to addressing the other needs.

Biological needs such as medical support and survival needs shall be provided by hospitals or health care facilities, CSOs, church/religious groups, the LGU, and their own community members. Psycho-spiritual needs can be addressed by the Church and other religious groups that provide such programs. The social welfare office of the LGUs and CSOs that have psychiatric professionals can provide Psychological First Aid to these families. Meanwhile, law and advocacy groups can help in providing the families with factual information on the legal process and what they can do should they wish to pursue legal action.

To address the social needs, the community, LGU, church/religious groups, and groups and individuals willing to donate can provide their assistance and support. Different CSOs can provide sanctuaries, financial and livelihood opportunities, educational scholarships for children, and community & human rights education. For legal concerns, the CHR and law and HR groups (such as IDEALS) can assist them in pursuing their legal cases, as well as educating, empowering and organizing them to become human rights advocates.

Holistic healing and recovery can be achieved through the coordination and collaboration of different institutions in addressing the needs of these families. It is necessary to look at the issue from a macro perspective and be able to connect the needs and services that may arise within the timeline, thus encouraging organizations to work together towards achieving the common goal.

The work of IDEALS mostly focuses on the legal aspect of this process by providing appropriate information on the legal process, community education, legal assistance, as well as helping them advocate and organize. This support can be given throughout the grieving, coping, and recovery process, and would vary on the willingness and readiness of the families to proceed with the legal services.

This process can be long, complicated, and oftentimes debilitating, however, it is also necessary to address the biological, psycho-spiritual, social, and legal needs of the surviving families in order for them to fully heal, recover, and be on their way to attaining the justice that they deserve. This could be possible if they can be empowered and capacitated enough to be able to voice out their concerns, pursue their cases, and advocate for the promotion and protection of human rights. Once capacitated, they could in turn be support systems for other surviving families who are also going through their journey of healing and recovery. These efforts are being made to help the families heal, as well as to empower and prepare them for the more long-term goal of achieving transitional justice for all the atrocities that they have experienced. Along with all the other surviving families who have suffered the same, the aim for collective healing and recovery is a key step in finally attaining justice for their fallen family members.

This section shall discuss the implications to theory and practice of the previous discussions. Headings to match the discussion aforementioned are put for distinction.

BIOPSYCHOSOCIAL-SPIRITUAL IMPACTS

The findings of this research and that of the related literature concluded that there are more similarities compared to the differences in the experiences when it comes to the biopsychosocial-spiritual impacts of the incident to the surviving or affected families. The observation shows that most of the studies observed that the immediately-felt impacts of these families were on survival concerns such as their biological and financial well-being. The sudden death of a family member caused by EJK also has different and serious impacts on the families that were left-behind. There are overwhelming emotions that were shared in these studies and various related literature. There is a feeling of fear for security, cognitive and behavioral changes that affect their functioning negatively and others impacts that were highlighted in both research studies. These narratives successfully provided a firmer grasp on how families were impacted by the death of their loved ones that were also mostly the primary provider of the families. These identified impacts will then be translated to the immediate and felt needs of the affected surviving families that are ultimately relevant to the grieving, coping, and recovery experiences of the affected surviving families.

There are no significant differences between this research and other related studies; however there are few gaps that were acknowledged. Most of the research related to the experiences of EJK surviving families or survivors mainly focuses on identifying what the changes were, and the needs that resulted from the incident. However, the meaning-making, views, and the specific spiritual impacts in the respondents with regards to the identified changes were not given enough emphasis. Once the impacts were enumerated by the families, there was minimal follow-through, resulting in a shallow understanding of how these families’ well-being were genuinely affected and how they process these impacts and changes in their lives.

The gaps identified emphasize the improvement of research tools and research writing related to the stories and experiences of EJK surviving families. This shows the significance of capturing how surviving families process how they were impacted by these drastic events in their lives. Otherwise, the research will fail to present the stories of the victims as well as the experiences of the surviving families.

BIOPSYCHOSOCIAL-SPIRITUAL NEEDS

The similarities between the findings of this research and that of the related literature concluded that the surviving families’ biopsychosocial-spiritual needs were almost, if not all, similar, emphasizing on the social and economic aspect needs. The comparison proves that various needs of these families to survive and enjoy life became harder to fulfill to a point that some of the families were barely able to provide their basic necessities such as their daily food. The losses of these families due to EJK were further aggravated by the struggle to fulfill their biopsychosocial-spiritual needs. These needs are interrelated with the grieving, coping, and recovery experiences of the affected surviving families.

Although there are no significant differences between this research and other related studies, there are few gaps that were identified. Most of the research related to the experiences of EJK surviving families mainly focuses on the financial and economic aspects. These aspects are certainly immediate concerns for the affected families; however, other aspects such as the psychological and spiritual aspects should be of the same level of concern as these are connected and contributing to the wellbeing of them. Some studies were not able to capture the essence of the experience of the surviving families, hence failure to give justice to the stories they tell. These will hugely impact the course of campaigning and lobbying of various human rights advocates as most of the identified needs mainly focus on financial impacts of the incident to the surviving families and less on psychological and spiritual impacts.

The gaps identified provide a better context on the priorities of a usual middle to lower-income generating Filipino household and what are their immediate needs after losing their family members who are mostly the breadwinners or providers of these families. However, in addition to these, it is important to consider that although this takes a huge portion of their worries and needs - their biological, psychological, and spiritual needs after the incident should be treated with the same importance as these all affect holistic well-being of the affected surviving families and their journey on grieving, coping, and recovery.

GRIEVING-HINDERING

It is important to note that factors such as lack of body wellness, inability to express emotions, feeling revengeful, experiencing stigma and discrimination, financial instability, security issues, and others were the issues that the affected families struggle to overcome. The elements mentioned above were the identified primary hindrances for them to properly grieve. These are all important to note as the grieving phase is crucial and not being able to properly express and process the thoughts and emotions that they are experiencing may result in unresolved issues and traumas.

This research was able to discuss the biopsychosocial-spiritual factors that hinder the families from grieving properly. The comprehensive identification of various factors that did not only focus on one aspect provides an in-depth understanding on how these families were affected and what are the similarities and differences they experience from one another. However, one of the gaps of this study was not incorporating the types of grief to analyze and fully explore the different experiences of the surviving families as they grieved.

GRIEVING-FACILITATING

Findings of this research and other studies show that there are similarities on how having a supportive system facilitates the grieving of someone who had just lost their loved ones. These facilitating factors may come from the form of family’s physical and emotional presence, expressing emotions, receiving additional support from the neighborhood, community, and spiritual guidance from trusted figures in their lives.

The gaps identified in comparing the finding of this research to other studies is that the former was able to highlight the journey of the affected families on their grieving, coping, and recovery and not only on how the EJK incident has affected these families. It is also emphasized in this study that the identified facilitating factors for grieving both encompass the internal strengths and opportunities present in their environment.

COPING-HINDERING

The similarities between the findings of this research and that of other studies show that the EJK survivors’ coping process was affected by almost the same kinds of hindering factors. They prove that the different negative impacts experienced by the survivors were exacerbated by the multi-faceted factors present in their micro, mezzo, and macro systems, which left them unable to properly function. The similarities give insight to the shared experiences of the survivors affected by one deadly government policy, and how they struggled to deal with the aftermath of their loss. Important to highlight is the huge impact of the social factors on their coping, as this research and other studies were able to identify several hindering factors from this aspect more than the others.

Though no differences between this research and other studies are noted, several gaps are observed. For the hindering psychological factors, no other research was able to identify nor made explicit observation on instances of retraumatization and negative internal factors such as self-blaming, having acquired vices, unhealthy over-thinking, and self-pitying, that affected their coping process. The other hindering social factors mentioned in this study, such as the survivors’ community and network also being financially challenged, having limited knowledge or access to service providers, and the

survivors refusing to seek assistance from the government due to distrust and anger, have also not been explored in other research studies. Additionally, the hindering spiritual factor of weakened spirituality has been unexplored by other studies.

On the other hand, one social factor that is the families being busy with work hence they could not find the time to process the documents they could use should they decide to seek assistance from the government or other organizations, present in Felbab-Brown’s study (2017), has been unexplored by this research study.

These gaps give us the chance to note that, indeed, there are far more hindering factors to coping than these studies could have anticipated. These need to be taken into consideration, especially when taking into account the uniqueness of the situation of each survivor.

COPING-FACILITATING

The similarities between this research and that of other studies highlight the importance of having a support system in the form of families, communities, and church organizations in their journey to recovery. Several anecdotes mentioned in these studies share that it was the overwhelming support from other people that allowed them to stay afloat after the violation.

No differences in the data presented in this research and in other studies were observed, although several gaps were observed. The psychological factor of internal strengths— including (1) distraction as a way to cope, (2) practicing mindfulness, and (3) sharing narratives to cope— which has been presented by this research, has not been explored by other studies. The spiritual facilitating factor to coping that is having spiritual guidance has also not been explicitly mentioned by other studies. These gaps show that while looking at the external support the survivors have is a must, it is also imperative that the inherent strengths of the survivors be given importance too when exploring how they coped.

RECOVERY-HINDERING

It is important to note that factors such as financial instability, stigma and discrimination, and security issues continue to exist long after the incident, indicating that not only do they affect the grieving and coping process of the survivors, but also the recovery process. Factors such as these leave long-lasting and often irreversible effects on the families, which is why until today, some respondents of this research and other studies claim to still experience the aforementioned.

Meanwhile, the biological factor that is lack of body wellness, the psychological factors of retraumatization and perceived internal weaknesses, and the spiritual factor that is spiritual instability— factors explained by this research but have been unexplored by other studies—are also considered to be long-lasting factors that not only impedes the survivors’ grief and coping, but also their recovery.

Other researches are also yet to explore the way the COVID-19 pandemic affects the recovery process of the survivors, since the pandemic, as explained above, results in adverse biopsychosocial effects to the families.

This research, on the other hand, has mostly unexplored the effects of the media on the survivors, which has been presented by Greçer in his article published in 2018.

RECOVERY-FACILITATING

The similarities in the findings of this research and other studies show the importance of having a support system— be it the family, the community, or other groups and organizations—in the survivors’ journey to healing and living their lives again. However, this research was able to explore the internal strengths of the survivors, which had been mostly unexplained by the other researchers. To get a proper view on the survivors’ struggles and journey to healing, it is critical that both their internal strengths and their surrounding environments be inspected.

In summary, from looking at the incident that drastically changed their lives, to their grieving to recovery process, is important to highlight the following: there are factors— both hindering and facilitating—in the survivors’ past and present that remain the same and thus have to be considered when exploring their grieving, coping, and recovery process. Despite this, it is also important to consider that their lives do not remain stagnant, and that their journeys are ever-changing— what could have affected their coping might not be present anymore in their recovery and vice versa, and what could have not affected their past might suddenly have surfaced in the present. It is also imperative to note that while the survivors have shared experiences, their unique identities and situations have to be considered as well. This is important to note as no existing literature seems to differentiate the grieving, coping, and recovery process the survivors undergo, thus failing to contextualize the experiences and situation of the survivors at different points in their lives.

Views and Meanings

The views of the respondents highlighted their opinions and what they perceive as important in their individual journeys. The variedness of their responses imply that each case is unique and different from one another. The metaphors expressed largely revolved around drawing their strengths from their faith, children, and supportive

community. What they deem as important in their journey such as their spirituality, being aware of their rights, changing the stigma in the society, and desiring for justice— whatever form it is—should be upheld in order to help them and further facilitate recovery.

Not much literature focused on how the participants perceive their journey or how they make sense of what has happened to them. This is equally important to study on or explore because the survivors’ views and the meanings with regards to their whole journey to recovery show their innermost thoughts and could be a platform for various interventions to help them recover from their traumas and wounds.

STRUGGLES AND FACTORS IN SEEKING ACCOUNTABILITY AND LEGAL REPARATION

The hindering factors that affect the surviving families to seek accountability and legal reparation in particular, which are fear for the lives of the families, financial constraints, absence of evidence and witnesses, lack in family support, and lack of awareness in the legal process imply that the families are willing to seek legal justice if only these factors were addressed, and their immediate needs in order for them to survive their daily lives were met and satisfied. Additionally, since the current administration is responsible for the anti-drug campaign and the loss of so many lives, the survivors are afraid and intimidated, making them discouraged to seek legal justice.

Those that hinder the facilitation of the legal process are similar to the struggles experienced by the surviving families which are fear and distrust to authorities especially police officers, lack of knowledge in the legal process, financial lack, and unsupportive family members, implying that some experienced struggles become the factors as to why the surviving families are hesitant and afraid to take legal actions to their cases.

Moreover, not much literature was found about the legal process undertaken by the surviving families. Kian Delos Santos’ case was the only case reported to have successfully completed litigation. This shows the lack of documentation, not only on the emotional and spiritual well-being of the survivors but also the legal remedies those with filed cases have taken.

On the other hand, the facilitating factors that motivate the families to demand accountability and legal justice imply that families’ support and a holistic approach to their cases play a big role in pushing the families to seek justice. The holistic approach gives the families a sense of security whether physically, emotionally, and virtually making them resolute in taking the cases head on.

Potential to Organize

SUPPORT SYSTEM AND SAFE SPACES

The research affirms the provision of psychosocial services and safe spaces as both urgent and lasting needs for survivors of traumatic experiences, in particular for this research, surviving families. In addition, the research adds into the current body of literature by acquiring the inputs of the respondents which attest to their potential and willingness to be of mutual support to their fellow citizens who have gone through the various challenges associated with the death of a loved one/s through EJK. Unlike the majority of data on hand which provide more of an overview of political, social and economic landscape of WoD-affected Metro Manila, along with descriptive backgrounds of the usual profiles of victims and their kin, the researchers are yet to find studies that document and affirm the benefits of the current emphasis on continuous psychosocial and communal healing of surviving families. In fact, surviving families, in addition to attesting to the mutual benefits, also consider accessing safe spaces and a supportive community for surviving families as immediate needs.

NETWORK AND CAPACITY-BUILDING

The main gap in related literature is due to the fact that mainstream research efforts are yet to utilize a strengths-based approach in dealing with surviving family members of WoD. This is despite the fact that there is much to learn from in terms of the healing and ongoing empowerment of these families. To help end the reactive stance of the government in dealing with this public health issue, these families and communities must be engaged in terms of research and policy. There is a stark contrast with the lack of trust towards government vis-a-vis the evident trust the participants express towards their respective networks. Social capital for inclusive research and policy work is evident in the networking and capacity-building efforts of these families, which are positive outcomes of their challenging contexts. Consequently, their efforts exhibit both resilience and strategic community engagement as they do their best to utilize their current networks to assist fellow surviving families, especially in the absence of relevant government services that are particularly suited towards their multifaceted needs and challenges.

IDENTIFIED NEED FOR CULTURAL AND INSTITUTIONAL REFORMS

There is a gap in related literature in terms of the dissonance between the connection of these individual EJK cases to the systemic role of the State despite all of the cases being committed under the guise of WoD. Despite the frustration of surviving family members with the government regarding various injustices the

former have experienced, there is still no comprehensive literature that illustrates and expounds on why some surviving family members have not yet properly understood the connection between the systemic violence brought about by the State sponsored WoD to their plight— not that utter frustration against the government has to be a requirement for the desire for reform. However, this is worth noting for advocates in order for them to be more intentional in linking widespread violence such as WoD to the failure of the government to fulfill its initial role as the main duty bearer in upholding human rights and peace.

PERSONAL REFLECTION AND HOPEFULNESS

There is a gap in literature as the majority of the available resources focus on the systemic nature of the crimes and oppressive nature of WoD, not on the ongoing journeys of healing and resilience of surviving family members. Much is to be learned from the continuous growth of these families. Despite certain challenges within their respective groups, their consistent expression of the need to be together and their gratitude at being a part of their respective support groups characterize their unity, and showcases resilience. In addition, there is a heightened sense of awareness both in terms of their shared experiences, and the implications of those incidents to their lives, such as the fact they and their loved ones were denied their human rights and that they are stronger together. In their enjoyment and acknowledgment of being stronger together, they are able to hope together. With empathy, they are able to do what is within their means in order to encourage members of other surviving families towards the latter’s own healing and a more hopeful future. On the other hand, determination is also exhibited in their desire to pursue justice, and to be a beacon of strength for their families, especially for their children.

Provision of Assistance

PSYCHOLOGICAL ASSISTANCE

Despite the proven importance of psychological services, both in terms of related literature and the respondents, there is still a lack of access to service providers for this realm. Though the respondents attest to the healing processes that they have benefitted from through Project SOW and PAGHILOM, they have not reported accessing these services from the government. Despite the government serving as duty bearer, no government-funded psychosocial services were extended to these surviving family members. Neither public health providers nor local government units were attributed with any service provision while DSWD, the head social service agency, has been attributed with providing either a single provision of funeral subsidies and groceries. This immense gap of service provision resonates with the proven lack of relevant psychosocial services even with the direct survivors of EJK, especially for those who have surrendered themselves, heeding government orders at the onset of the anti-illegal drug campaign.

Community support and solidarity remain promising despite the challenges both in terms of its presence and proven potential in the recovery of survivor families. This is significant as despite possible hesitations and the fear of being associated with those who have been killed, empathy and “bayanihan” were still present as some individuals from marginalized communities pooled their resources to assist bereaved families. Furthermore, the growing bonds between members of Project SOW and PAGHILOM, and their mutual encouragement, are manifestations of community that the respondents would refer to as a concrete source of strength, despite their shared pain and limitations.

Lastly, the lack of access to medical assistance remains a challenge. Despite their own sources of family income, surviving families remain vulnerable in terms of their medical needs. First, despite undergoing intense trauma and showing both biological and psychological manifestations of their trauma, none have shared being able to access government-subsidized healthcare. Even in terms of NGOs, though one respondent mentioned two organizations assisting her in terms of medical needs, only one of these organizations specifically work within the convergence of right to health and human rights. From the macro-perspective, this lack of medical provision is alarming as drug use and dependence, along with the great number of deaths, point to the fact that WoD is a grave public health issue.

EDUCATIONAL ASSISTANCE

The primary provider for educational needs for the respondents are faith-based NGOs (PAGHILOM and Project SOW), and an academic institution. On the other hand, the research could more concretely assess the government’s role had the researchers been able to specifically inquire whether the children of the respondents actually study at a private or public school. However, a more nuanced question that needs to be further explored by researchers within this field was whether the students of these surviving families provided ways to cope with the demands of academic life despite the grief and stigmatizations they have been forced to deal with.

FINANCIAL SERVICES

In addition to the psychological support community members are able to provide, community support in the form of friends, neighbors and relatives have been pivotal in providing financial assistance, primarily during the immediate phase following the killings. All respondents have received financial assistance both from their extended communities, CSOs, NGOs, faith-based organizations and the government. However, there are variations. Though actual estimates of the pooled resources were not asked

from the respondents, they would emphasize their appreciation for the unexpectedly large financial donations they were able to garner from their communities, in addition to that from NGOs.

Furthermore, government financial assistance remains wanting. A few were able to avail of a more sustainable form of financial assistance through the transfer of their deceased male family members to them in the form of pensions. In addition, though funeral subsidies or groceries were provided to them by either DSWD and other government offices, these could not fully provide for the funeral and burial needs and there remains no uniform and publicized program from the government specifically for surviving families. After the initial provision of such services, the respondents did not report receiving additional services from the government, despite their vulnerable financial backgrounds, and the death of financially-contributing family members. Another grave concern that has been confirmed by the researchers is the presence of coercive attempts by State agencies to have surviving family members deny the cause of death of their loved ones, and indicate alternative causes on the death certificates as a requirement for the disbursement of financial assistance. Furthermore, due to the lack of trust towards the government, starting from local government units such as their barangays who have been attributed to be the source of drug watchlists, surviving families are unlikely to approach their local leaders for assistance. This is due to the fact that family members experience anger and distrust against their LGUs and barangays as WoD is a state-sponsored campaign.

LEGAL ASSISTANCE

Legal representation is not a current priority by surviving family members. Though respondents are aware of the need to have comprehensive documentation regarding the circumstances surrounding the EJK case, and the various effects they have experienced due to it, they currently do not see the practicality of filing for reparation and relevant cases against relevant state agents. Aside from the costs associated with litigation, the first reason that prevents them from pursuing legal action is the fact that they prioritize the safety of their respective families. Furthermore, some have already unjustly faced intimidation from armed agents. This has a chilling effect on others; already knowing of the daunting experiences of their peers and knowing first-hand the lack of respective economic and government safety nets, they preemptively decline legal representation to avoid unjust retribution from government agents. The second reason is that the current political climate and administration would not be conducive to their cause. They believe that their case, despite its merit, might either be ignored or dismissed. Consequently, rights-based groups are prioritizing legal documentation and legal empowerment to ready surviving family members to file for relevant cases in due time. In addition, the inability to pursue concrete legal measures contribute to impunity in the present context. However, the concept of transitional justice is hinged on these alternative yet important ways of legal empowerment.

Limitations

Theoretical and Practical

This section shall discuss the limitations observed and identified during the whole process of this research including the approach on addressing and understanding the issue of EJK specific to War-on-Drugs.

Due to the ongoing pandemic and limited access of the respondents to a stable internet, the interviewers were limited in both data gathering and verification, primarily due to restrictions in mobility. Despite some in-person interviews, it was not advisable for the researchers to conduct verification sessions due to the rising numbers of infections within the supposed time frame for data verification. More importantly, the researchers did not want to compromise the health of the respondents brought about by unnecessary exposure for the sake of research, taking into consideration that some of the respondents are immuno-compromised and residing with their children as well.

An exception to the physical interviews was one participant, who had to attend two online interview sessions as she was unable to physically move around due to an accident. The usage of online means to conduct interviews poses limitations, as barriers to effective communication were present.

One of the limitations observed from this research was a lack of interview questions specifically for the grieving process of the surviving families. The tool generally discusses the recovery of the EJK surviving families but does not highlight their individual journey of grieving. Moreover, this research was not able to tackle the different kinds of grief that could provide an additional approach to understand the

experiences of the surviving families, thus the hindering and facilitating factors of grieving were not properly differentiated from that of coping. In addition to this, the general comment on the research tool was the duration to properly answer and fulfill the questions.

Another observed limitation to the gathering of data for the hindering factors to coping and recovery is the fact that no specific questions for these were asked during the interview sessions. Questions about their struggles and hindering factors to coping and healing were asked in a general context and in open-ended questions. The researchers divided the answers based on the time frame the factors were experienced. The answers have also been classified based on the definition of Grieving, Coping, and Recovery.

Most of the participants who have filed cases are not updated about the statuses of the cases hence their answers were limited to having to wait for updates or for the resolutions to be released by the court. Probing deeper into the legal processes undertaken by the respondents during the research interviews was a challenge because of the limited information and knowledge of what they know of their cases.

Financial assistance received and the corresponding frequency were not properly identified during the interviews. There are mainly two challenges in acquiring data about financial assistance. First, there already have been various financial contributions that were given to the participants primarily by either PAGHILOM or Project SOW, their partner networks and by government agencies or officials. Since all incidents have happened at least two years from the time the research has been implemented, respondents do not fully remember the corresponding values of the assistance given the length of time since then, and the varying sources and values of the assistance received. Second, researchers were unable to clarify the specific guidelines in terms of disbursement of financial assistance prior to interviews with the respondents. For example, some would cite that they were given an “allowance” on a monthly basis, while another respondent specified an “allowance” given her during a time of emergency.

reflexivity

A memorable quote from a TV series says: “What is grief if not love persevering?” In the series of interviews conducted with the surviving families affected by EJK, I think no other quote can best describe the situation they live in.

It is from the love they received from their lost family and that which they still hold for their deceased loved ones, that these survivors are able to extend the same kind of love to other survivors as well. All of them lost a part of their hearts when their family died, yet they were able to receive small pieces of hearts from other survivors in return.

Like the sun which never stops rising, their love continues—from the past, to the present, until the future.

(Photo from Pagtiilan, A., 2021)

“Time heals,” they said. “All will be alright in time,” they said. However, hearing from the narratives of the survivors, time alone cannot heal wounds, time alone cannot restore what has been damaged. It takes intentionality and a trustworthy community for a person to recover from adversities, more so from tragedies brought by the War on Drugs.

(Drawing by Briana, K., 2021)

Despite the uniqueness of each precious life, there are themes within our individual and collective narratives that tie us together. I’m sharing one of my favorite photographs, taken while I was figuratively lost navigating my life – and almost lost in a literal desert – in a foreign land while our nation was yet to realize the staggering cost of WoD to our collective sense as a nation and as a human family. Like light-giving lampposts, surviving family members have no other option but to muster the energy to give light to their fellow family members. Otherwise, how else would they literally survive? Yet, despite all the chaos we share and almost paralyzed with, we find ourselves, at least from time to time, basking in “Something” greater than our individual frailties and the systemic injustices we face. And despite it all, we find ourselves firm in the truth – Good will win. Learning from these families, I am certain about this.

(Photo from Morillo, R., 2016)

STOP THE KILLINGS!

“As long as there is love there will be grief because grief is love’s natural continuation. Love was here. In the finer print, love still is.” - Heidi Priebe

(Drawing by De Leon, C., 2021)

“In the midst of darkness, light persists.” – Mahatma Gandhi

Throughout this research, we have met individuals who have suffered immense pain and suffering. If there is something that they have in common, it is that despite all the pain and grief that they are going through, they are not alone and they are still hopeful that one day the light will shine through.

(Digital Art by Balana, C., 2021)

recommendations for future research

To explore the effects on the changes in the family dynamics after the HRV incident, and how this affects the roles of each member as they move forward with their lives — such as children having to stand as parents to their younger siblings— and how it affects the coping and recovery process of the family, especially the affected member. Physical separation for security purposes also affects the family’s relationship with one another, and how they try to deal with their grief, coping, and recovery. It is important to explore the long-term effects of family separation and how dynamics are changed because of this.

To further explore the systems the families are a part of, their biopsychosocialspiritual well-being, and their internal strengths. It is recommended for future research that hindering and facilitating factors during the grieving, coping, and recovery phase— both internal and external—be explored in more detail, and that the three stages are differentiated from each other such that a complete picture of their experiences can be seen. The aforementioned is critical to be undertaken, as the psychological factor of internal strengths has not yet been fully explored by other research, particularly in relation to the experiences of the surviving families of victims of EJKs. For grieving, a deeper analysis of their grieving process in relation to the different stages of grief could be a potential topic for further research. For coping, looking at the different methods of coping mentioned by the families is recommended to be explored as this could potentially identify the activities that could be helpful to families or individuals that are going through similar experiences. It is also suggested to expand the literature on how these families perceive their struggles and journey towards healing, especially on how they put meanings behind their experiences. All of these could further provide more information and basis on how institutions, communities, and families can support through various psychosocial spiritual interventions in their grieving, coping, and recovery processes.

To explore the perception of the public and media presentation. Succeeding research can look into the direct effects of the media branding and the community’s perception on the drug war and how they respond to such incidents that happen in their communities. It has been evident that discrimination and stigmatization of drug-related incidences are very common. Changing such perceptions can help the community become more open and understanding, thus strengthening the community support and protection that could be extended to the surviving families, especially since fear of retaliation and intimidation from the authorities are still immense concerns that linger long after the incident has taken place.

To identify the effects and impact of the pandemic. Future research can further explore the effects of the pandemic to the healing process of the survivors, especially with the continuous EJK incidents during the pandemic. The quarantine protocols during the pandemic has also affected how these families were able to avail and access the services and assistance provided to them by different institutions.

To identify the financial needs and support services and to strengthen the capacity to access basic social services. It is likewise suggested for future research to explore the possibility of the survivors having to focus on their economic needs resulting in them becoming unable to process the documents necessary should they attempt to get assistance from the government or from other organizations and institutions who are providing similar or relevant services. Such will be helpful in providing a connection between the survivor’s access to service and their holistic well-being and motivation at that time. Having different options or pathways from the government, private sector, and NGOs could be very helpful to the families in identifying livelihood and economic opportunities for these families during the coping and recovery phase.

for practice and services

To outline and utilize a comprehensive list of possible government services that would help in ensuring all received government services have been accounted for in order to achieve a more objective review of government service accessibility. Important points to take note of are the value of the assistance disbursed along with the respective period and purpose (e.g. immediately for funeral expenses), and what particular kind (for example, government assistance could take the form of funeral discount vouchers or actual cash on hand). In addition, default government services ought to be outlined and accounted for as well during data gathering, whether the participants are un/aware or un/able to access these services would also be helpful (e.g. Philhealth coverage, SSS pension, free or government subsidized education for the children of surviving families etc., PAGIBIG loans or savings etc.).

To identify and collaborate with other institutions that could provide similar services in support of the services provided by the government. It is acknowledged that access to government services can be limited, particularly for those whose cases are related or connected to the drug war, in addition to the fact that they are also part of the marginalized sector. Thus it is suggested that while we are pushing for these services to be available and accessible, it is also necessary to collaborate with different institutions that could complement such services, or provide immediate relief while waiting for the assistance that should be provided for by the state.

To address the biopsychosocial-spiritual impacts of the HRVs to the families and support their needs in their journey to recovery. Aside from continuous research and analysis, it is also essential to look at the different programs or services that can be given to the families in support of their biopsychosocial-spiritual needs and strengths, and how it can be enhanced and managed to help the families in their recovery process. Expanding the network of institutions that can provide the necessary biopsychosocialspiritual services is essential in providing a holistic support network for the surviving families left behind.

To highlight the various public health issues regarding WoD. The militaristic and punitive approach in dealing with drug use and rehabilitation has only worsened the issues regarding the government’s ill equipped approach towards this issue. This was illustrated by the lack of respective government programs, especially during the onset of the campaign, when government centers were overwhelmed by the sheer number of “surrenderees,” and how those who have undergone the supposed programs primarily cite physical activities e.g. Zumba sessions, despite the intricacies and need for a multidisciplinary and multisectoral approach. Lastly, the fact that the killings, which have reached several thousands (Amnesty International, 2017), and left countless families deprived of their loved ones (many of whom were breadwinners) to suffer further poverty, marginalization and unspeakable trauma point to a future generation that is in need of urgent and sustainable support systems in order to counter the cycle of violence and poverty.

To engage healthcare and public health practitioners in service provision and empowerment. Building on the fact that WoD is indeed a public health issue, it is of tantamount importance to engage healthcare providers in the rectification of the ongoing campaign, and in planning and implementation of better policies and projects. The insights of healthcare and public health practitioners must be taken into account to further expand the pool of psychosocial service providers, being mostly shouldered by the nonprofit sector in terms of this issue, and to provide necessary medical care to surviving family members. Ensuring healthcare services, including relevant medical provision to family members, would definitely strengthen the ongoing coping and healing efforts as intense trauma has been proven to compromise the bodily health of these families, in addition to the fact that medical healthcare is costly. To leave these families vulnerable to having to pay for their medical needs is to further compromise their health as their budgets are already stretched for both the daily needs and educational needs of their family members.

To increase knowledge and awareness on the legal processes. There is a need to strengthen the rights and legal knowledge of individuals and communities particularly in the hotspot areas where most of the EJKs happen. A common sentiment is the lack of knowledge and awareness that injustice has been committed against them when the incident took place, thus discouraging these families to consider legal action. Further studies and literature can be done and published to present the actual legal process that families go through and how they have attained the justice that they deserve. This is essential in encouraging the other surviving families to pursue their legal claims as well. Aside from education and awareness, strengthening of the witness protection program for the families is also advised to help encourage more witnesses to testify and help the families pursue the legal remedies that they need to go through.

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ANNEXES

Annex 1: Interview tool for Participants

GABAY SA PAKIKIPANAYAM

PETSA AT ORAS NG PAKIKIPANAYAM: _____________________

UMPISA: ______________ PAGTATAPOS: ____________________

I. PAGKILALA SA KAPANAYAM:

PANGALAN : (optional / alias) __________________________

Household Head: (alias) _______________________________ EDAD : _____________________

Highest Education attained: _________________________________

Address:(optional) _______________________________________

RELIHIYON:______________ KASARIAN:__________ ETNISIDAD: _____________

Katayuang Sibil: ____________________________

☐ single ☐ may asawa ☐ balo ☐ hiwalay ☐ Live-in ☐ Iba pa _____________

Pangalan ng pinatay: (optional / alias) ____________________________

Relasyon sa biktima: __________________

Ilang taong kakilala ang biktima: __________________

PINANSYAL NA ASPETO:

Kanino nagmumula ang Pinagkukunan ng gastusin sa bahay/ kabuhayan/: __________________

Buwanang budget: _________

a. Bago namatay ang biktima , magkano ang panglingguhang kita _______________

b. Pagkamatay ng biktima, magkano ang panglingguhang kita _________________

Bahay na tinitirhan:

Pag-aari ang bahay at lupa [ ] pagaari ang bahay [ ] nangungupahan [ ] nakikitira [ ]

Miyembro ng PAGHILOM/SOW: oo [ ] hindi [ ]

Uri ng partisipasyon : Miyembro [ ] tagapagsalita [ ] ___________

Petsa ng pagsapi: _________________

II. MIYEMBRO

Pangalan o Palayaw (alias)

NG PAMILYA (Include deceased family member):

Edad Kasarian Relasyon sa kinakapanayam Relasyon sa Pinatay Natapos sa pag-aaral

Okupasyon Buwanang ambag sa pamilya

III. PAGKILALA SA BIKTIMA: (Background Information)

1.Paano mo ilalarawan si __________ bilang asawa / anak / kapatid / kasambahay /kaibigan/taga komunidad?

Maaari mo itong ibahagi? HIGHLIGHT GOOD QUALITIES

IV. PANGYAYARI HINGGIL SA PAGPATAY SA BIKTIMA:

1. Maaari ninyo po bang ikwento kung ano ang mga pangyayari hinggil sa pagpaslang sa biktima at ang iyong naging karanasan? (Kung tumanggi ang kalahok na magkwento ay humingi ng pahintulot na basahin ang kanilang case brief).

2. (Kung sakaling hindi lumabas sa salaysay ng kapanayam ay maari itong itanong): Paano mo nalaman ang nangyari sa biktima, paano ito nasabi sa iyo, ano ang mga salitang ginamit? May media bang nagreport (kung meron) ng balita na pinalabas, ano ang pamamaraan ng media sa pagsasaliksik? Kailan mo nalaman ang nangyari? (we want to highlight how the news travel, community relations, and media. Community’s and media’s best and worst practices should be highlighted (facilitating and hindering factors). Also ask what it meant to them / what it made them feel / think (bc we want to highlight their meaning-making), Always note their evidences (ex: “sabi nila ay… ginawa nila sa akin ay... “) as opposed to mere feelings only as proof.

3. Nang malaman mo ang pagpatay, ano ang una mong naisip/ naisip gawin? Naisip mo bang maghanap ng hustisya? Sa paanong paraan? Anong nangyari? we want to highlight their access to services, information, & justice (for example, if they say “no”, there is an underlying reason WHY, which we should also ask) Also ask what it meant to them / what it made them feel / think (bc we want to highlight their meaning-making), Always note their evidences (ex: “sabi nila ay… ginawa nila sa akin ay... “) as opposed to mere feelings only as proof.

4. Pagkatapos ng insidente maaari po bang ibahagi ninyo ang inyong naging karanasan sa komunidad at ang naging kahulugan nito sa inyo? we want to assess community support (or lack thereof) and what it means to them. (ask WHAT IT MEANS TO THEM / WHAT IT MADE THEM THINK, because we want to highlight their meaning-making). We also need to assess their meaning-making, because we want it to be evidence-based instead of just feeling-based, so always ask for examples of their statements (what people said, what happened, what other people did).

5. Maaari mo bang ibahagi kung ano ang iyong naging karanasan sa legal ng aspeto ng pagkamatay ng iyong minamahal dahil sa EJK? Ano ang inyong mga naging hakbangin? Ano ang status nito? Also ask what it meant to them / what it made them feel / think (bc we want to highlight their meaning-making), Always note their evidences (ex: “sabi nila ay… ginawa nila sa akin ay... “) as opposed to mere feelings only as proof. ALSO ASK IF THEY THINK THEY CAN GET JUSTICE DURING THIS ADMIN THROUGH PROBING

5a. (Kung walang legal na aksyon na ginawa): Maaari ko po bang malaman bakit wala kayong legal na aksyon na ginawa para sa kaso? Ano ang naging karanasan ninyo? Also ask what it meant to them / what it made them feel / think (bc we want to highlight their meaning-making), Always note their evidences (ex: “sabi nila ay… ginawa nila sa akin ay... “) as opposed to mere feelings only as proof.

6. Humingi po ba kayo ng tulong? Kung oo, kanino po at anong uri ng tulong ito halimbawa, pera, pagkain? Maaari po bang isalaysay ang naging epekto nito sa inyo at inyong pamilya? Also ask what it meant to them / what it made them feel / think (bc we want to highlight their meaning-making), Always note their evidences (ex: “sabi nila ay… ginawa nila sa akin ay... “) as opposed to mere feelings only as proof.

INSTITUSYON: SINO, ANONG URI NG TULONG ANG HININGI, AT ANO ANG EPEKTO:

Akademya

7. Meron po bang mga kusang tumulong sa inyo noong panahong yun kahit hindi kayo nang-hingi ng tulong nila? Sinu-sino po sila kaibigan,kapitbahay, kamag-anak, ahensya ngpamahalaan, atbp? thestrengths and weaknesses of different systems are the focus (ex: family, community, government, etc.) Also ask what it meant to them / what it made them feel / think (bc we want to highlight their meaning-making), Always note their evidences (ex: “sabi nila ay… ginawa nila sa akin ay... “) as opposed to mere feelings only as proof.

8. Ano pa ang naging epekto ng pagkamatay ng iyong mahal sa buhay/ EJK victim sa iyo? Sa iyong pamilya? Ano ang mga naging alalahanin sa iyo at mga bata?: always put measures (ex: how many family members experienced frequent headaches, etc.) Also ask what it meant to them / what it made them feel / think (bc we want to highlight their meaning-making), Always note their evidences (ex: “sabi nila ay… ginawa nila sa akin ay... “) as opposed to mere feelings only as proof.

KAPANAYAM PAMILYA / KAMAGANAK (ilan ang nakaranas, paano)

MGA BATA (ilan ang nakaranas, paano)

1. PANG BIYOLOHIKAL

a. nagkakasakit

b. madalas sumakit ang ulo

k. natutulala

d. di makakain

e. iba pa

2. PANGKAISIPAN

a. iyak ng iyak

b. mapangduda sa kapwa

k. masamang panaginip

d. nakikipagaway na dati ay hindi

e. iba pa

3. SOSYAL NA ASPETO

a. lumipat ng tirahan

b.ayaw makipagusap sa mga

kaibigan

k. ayaw lumabas ng bahay

d. naging suspisyoso

e. iba pa

4. PANG-EKONOMIYA

a. nawalan ng pagkukunan ng gastusin

b. kulang ang kinikita

k. walang panggastos sa pang araw araw

d. nangungutang

e. iba pa

5. PANG-SPIRITUAL

a. naging madasalin

b. nagalit sa Diyos

k. lumakas ang pananampalatay

d. naging gabay ang pananalig

e. iba pa

9. Paano po ninyo at ng inyong pamilya kinaya ang sitwasyon?

(Hal: “Paano po naibsan ang sakit sa mga nangyari? Paano po ninyo binigyang solusyon ang mga problema ninyo noon? Paano po nakatulong ang mga sumusunod noong bago pa lamang po ang pangyayari?”) immediate responses / band-aid solutions. Also ask what it meant to them / what it made them feel / think (bc we want to highlight their meaning-making), Always note their evidences (ex: “sabi nila ay… ginawa nila sa akin ay... “) as opposed to mere feelings only as proof.

KAPANAYAM PAMILYA / KAMAGANAK (Paano naibsan ang problema at paano nakatulong?)

MGA BATA (Paano naibsan ang problema at paano nakatulong?)

KOMUNIDA D (Paano nakatulong?)

LGU/ NAT’L GOVT/ CSOs/ CHURCHES (Paano nakatulong?)

1. PANG BIYOLOHIKAL

2. PANGKAISIPAN

10. Ano po ang mga pangunahing pangangailangan ang naranasan o kinailangan ninyo bilang isang pamilya pagkatapos ng insidente? immediate needs when the incident just happened is what we need to highlight-assume they were in a crisis stage back then and ask what they needed. Also ask what it meant to them / what it made them feel / think (bc we want to highlight their meaning-making), Always note their evidences (ex: “sabi nila ay… ginawa nila sa akin ay... “) as opposed to mere feelings only as proof.

Objective - needs

3. SOSYAL NA ASPETO

4. PANGEKONOMIYA

5. PANG-SPIRITUAL

KAPANAYAM PAMILYA / KAMAGANAK MGA BATA

1. PANG BIYOLOHIKAL

2. PANGKAISIPAN

11. Ano ang gusto ninyo pang mangyari kaugnay ng pagkamatay ng mahal ninyo sa buhay/ EJK victim noong bago pa lamang po ang insidente? “Kung babalikan po ninyo ngayon, ano po yung kailangan at nais niyong gawin nung nangyari po ang insidente?”. Also ask what it meant to them / what it made them feel / think (bc we want to highlight their meaning-making), Always note their evidences (ex: “sabi nila ay… ginawa nila sa akin ay... “) as opposed to mere feelings only as proof.

12.1 Ano naman po ang mga naging balakid o challenges upang inyong makuha ang mga pangangailangan niyo noon? Also ask what it meant to them / what it made them feel / think (bc we want to highlight their meaningmaking), Always note their evidences (ex: “sabi nila ay… ginawa nila sa akin ay... “) as opposed to mere feelings only as proof

KAPANAYAM PAMILYA / KAMAG-ANAK (ano ang balakid na ipinresenta?)

MGA BATA (ano ang balakid na ipinresenta?)

KOMUNIDAD (ano ang balakid na ipinresenta?)

LGU/ NAT’L GOVT/ CSOs/ CHURCHES (ano ang balakid na ipinresenta?)

4. PANGEKONOMIYA

5. PANGSPIRITUAL

1. PANG BIYOLOHIKAL

12.2 Sa kasalakuyang pandemya, ano po ang pananaw niyo dito / paano ang naging access ninyo sa serbisyo dito? Ano ang karagdagang epekto ng pandemya sa inyong pamilya ngayon? Also ask what it meant to them / what it made them feel / think (bc we want to highlight their meaning-making), Always note their evidences (ex: “sabi nila ay… ginawa nila sa akin ay... “) as opposed to mere feelings only as proof.

KAPANAYAM PAMILYA / KAMAG-ANAK (Ilan ang nakaranas? Paano ang karanasan? Nakatulong ba?)

MGA BATA (Ilan ang nakaranas? Paano ang karanasan?)

KOMUNIDAD (Ano ang naranasan? Nakatulong ba? Paano?)

LGU/ NAT’L GOVT/ CSOs/ CHURCHES (Ano ang naranasan? Nakatulong ba? Paano?)

2. PANGKAISIPAN

3. SOSYAL NA ASPETO

4. PANGEKONOMIYA

5. PANG-SPIRITUAL

1. PANG BIYOLOHIKAL

13. Maari po ba ninyong ibahagi ang inyong naging karanasan sa inyong muling pagtayo at pagbalik ng pagtakbo ng inyong buhay, naramdaman at naging kahulugan nito?

(Hal: “Paano po ninyo sinimulan ang pagbawi ng inyong buhay? Ano po ang ginawa at GINAGAWA ninyo upang masigurado na kaya ninyong ma-kontrol muli ang inyong buhay / maibalik ang inyong buhay sa dati?”) we focus on the recovery we want to highlight how they are able to become socially functioning again IN THE LONGERTERM. As such, we want to ask the process that helps them currently. The recovery is how you pick yourself up. Also ask what it meant to them / what it made them feel / think (bc we want to highlight their meaningmaking), Always note their evidences (ex: “sabi nila ay… ginawa nila sa akin ay... “) as opposed to mere feelings only as proof.

KAPANAYAM PAMILYA / KAMAG-ANAK (Paano ang naging pagbalik sa dating buhay?)

MGA BATA (Paano ang naging pagbalik sa dating buhay?)

KOMUNIDA D (Paano nakatulong?)

LGU/ NAT’L GOVT/ CSOs/ CHURCHES (Paano nakatulong?)

2. PANGKAISIPAN

3. SOSYAL NA ASPETO

4. PANGEKONOMIYA

5. PANG-SPIRITUAL

1. PANG BIYOLOHIKAL

14. Sa inyong pananaw, paano po kaya kayo makakatulong sa iba pang mga pamilya na kasalukuyang dumaranas ng inyong pinagdaanan sa paghilom? Maaari po bang inyong ipaliwanag? Also ask what it meant to them / what it made them feel / think (bc we want to highlight their meaning-making), Always note their evidences (ex: “sabi nila ay… ginawa nila sa akin ay... “) as opposed to mere feelings only as proof.

15. Sa inyong opinyon, ano po ang halaga ng proseso ng paghilom sa pagbalik sa dating sitwasyon ang pamilya? Maaari po bang inyong ipaliwanag? Also ask what it meant to them / what it made them feel / think (bc we want to highlight their meaning-making), Always note their evidences (ex: “sabi nila ay… ginawa nila sa akin ay... “) as opposed to mere feelings only as proof.

16. Sa paanong pamamaraan ito konektado sa mga pangarap para sa kinabukasan ng pamilya? Also ask what it meant to them / what it made them feel / think (bc we want to highlight their meaning-making), Always note their evidences (ex: “sabi nila ay… ginawa nila sa akin ay... “) as opposed to mere feelings only as proof.

NAIS PARA SA:

MGA NAIS / PANGARAP:

3. SOSYAL NA ASPETO

4. PANGEKONOMIYA

5. PANGSPIRITUAL

GABAY NA KATANUNGAN PARA SA PAG DEBRIEF

1. Maaari po ba ninyong pag-isipan kung paano nyo po nakikita ang sarili nyo isang taon mula ngayon? Sa inyong pamilya?

2. Maaari mo bang ibahagi ang simbolo ng iyong naging lakas sa lahat ng napagdaanan at iyong pamilya? (Artwork session) *give paper and art materials

3. Ano ang iyong nakikitang gawain upang makamtan mo ang iyong mga plano sa sarili at sa pamilya?

Annex 2: Interview tool for Stakeholders

Petsa:

Pangalan: ___________________________________

Kasarian: _____________

Edad: ____________

Organisasyon na Kinabibilangan: _______________________________

Posisyon/Designation: ___________________

Bilang ng taon sa organisasyon: _

Patungkol sa Organisasyon:

1. Ano ang bisyon, misyon, at layunin ng inyong organisasyon/ programa?

2. Ano ang mga serbisyo na ibinibigay ng inyong organisasyon/ programa?

3. Sinu-sinong mga kliyente (profile of the clients) ang mga nakakatanggap ng inyong serbisyo?

4. Gaano karami ang mga EJK survivors and families ang lumalapit o nabigyan na ng serbisyo?

5. Ano ang mga serbisyong mayroon ang inyong organisasyon/programa para EJK clients ang nakatuon sa:

Sa sikolohikal na aspeto

Sa biyolohikal na aspeto

Sa ekonomikal o pinansyal na aspeto

Sa sosyal na aspeto

Sa legal na aspeto

Iba pang aspeto

6. Ano ang kadalasang idinudulog na mga pangangailangan ng mga kliyenteng EJK families?

7. Mula saang mga lugar ang mga kliyenteng ito na dumudulog sa inyo?

8. Mula sa anong sektor ng lipunan (babae, lalaki, bata, matanda, may kapansanan, atbp) at anong trabaho) ang kadalasan na lumalapit sa inyong organisasyon?

9. Mayroon bang mga serbisyo na nagbibigay ng karagdagang suporta sa mga survivors at/o apektadong indibidwal/pamilya dulot ng EJK?

9a. Kung mayroon, anu-ano ang mga ito?

9b. Kung wala, kasama ba ito sa mga plano ng organisasyon na pagtuunan ng pansin?

10. Mayroon ba kayong partner organization/s kung saan naire-refer ang mga kliyente na may karagdagang pangangailangan labas sa saklaw ng inyong organisasyon?

a. Kung mayroon sino at/o sinu-sino ang mga ito?

b. Ano ang mga serbisyo na mayroon ang organisasyon?

11. Ano ang mga suliranin o challenges na kasalukuyang kinakaharap ng inyong organisasyon sa pagbibigay serbisyo sa:

ASPETO CHALLENGES

Sa sikolohikal na aspeto

Sa biyolohikal na aspeto

Sa ekonomikal o pinansyal na aspeto

Sa sosyal na aspeto

Sa legal na aspeto

Iba pang aspeto

HAKBANGIN

12. Anu-ano ang mga best practices ng inyong programa para sa mga EJK families?

12a. Pwede po ba kayo magbigay ng isa o dalawang halimbawa ng pangyayari o feedback mula sa inyong mga kliyente ukol sa programang sa tingin nila ay pinaka/lubos na nakatulong sa kanila? Bakit daw po iyon nakatulong sa kanila?

13. Anu-ano naman ang mga balakid o challenges na kinakaharap ng inyong mga kliyente sa pagtanggap sa serbisyong inyong ibinibigay?

14. May mga aspeto o problema bang inilalapit sa inyo ang mahirap tugunan o wala pang programang sasagot? Paano ninyo sinusulusyonan ang ganitong isyu?

15. Sa inyong palagay, anong serbisyo para sa mga EJK victims at ang kanilang pamilya ang kailangan pang palakasin (kahit ibang organisasyon ang gumawa)? Bakit?

16. Mayroon bang koordinasyon o pagtutulungan ang iba’t-ibang grupong tumutulong sa mga pamilya ng EJK victims?

Personal:

1. Ano ang iyong personal na pagtingin sa Karapatang Pantao (Human Rights)?

2. Ano ang iyong personal na pagtingin sa dahas at EJK bilang instrumento ng anti-illegal drug campaign at sa epekto nito sa inyong mga kliyente?

3. Ano ang mga programa sa inyong organisasyon na nais mong dagdagan o baguhin? Bakit sa tingin mo ay kailangan itong gawin?

Annex 3: Consent form for Participants

PAMAGAT NG PANANALIKSIK: Unsilencing the Voices of EJK Surviving Families

INFORMED CONSENT FORM (KAALAMANG PAHINTULOT)

PANGUNAHING TAGASALIKSIK: ____________________________

CONTACT NUMBER: ______________________________________

Magandang araw!

Ang Initiatives for Dialogue and Empowerment through Alternative Legal Services (IDEALS) ay magsasagawa ng isang pananaliksik tungkol sa mga karanasan ng mga EJK surviving families patungo sa paghilom at paggaling mula sa paglabag at pang-aabuso ng kanilang karapatang pantao, at pagkamit ng hustisya mula dito.

LAYUNIN NG PAG-AARAL

Naiskopokayongimbitahannalumahoksaamingpananaliksiko research naito. Importantepoanginyongpaglahok at nais ko pong ipaliwanag upang maunawaan ninyo kung ano ang layunin ng pananaliksik at papaano dadaloy ang prosesong ito.

Mangyari lamang po na basahin ang mga sumusunod na talata. Magtanong kayo kung may nais kayong linawin.

Ang mga layunin ng pag-aaral na ito ay isalarawan ang mga naging epekto sa mga mga naiwang pamilya ng biktima ng EJK at ang mga pinagdaanan/pinagdadaanan ng pamilya upang makaahon at makabangon sa pagkawala ng kanilang minamahal na napaslang ng EJK.

Sa pamamagitan po ng pagsasaliksik na gamit ay “case study method”, sisikapin namin na ihayag ang naging karanasan ng inyong pamilya mula sa mga pagsubok na pinagdaanan simula nang nangyari ang insidente, hanggang sa kasalukuyan. Bukod sa mga ito, layunin din na mailahad ang inyong pangkasalukuyang pinagdaraanan patungo sa paghilom ninyo sa lebel ng indibidwal, pamilya, at komunidad.

Sa pagsasalarawan ng katotohanan ng inyong nakaraan at kasalakuyan, sinasakatuparan ninyo ang inyong karapatan mamahayag. Ito naman ang magiging pundasyon para tuparin ang inyong angking karapatan bilang tao na itinatakda ng mga pambansa at pandaigdigang batas: ang karapatan natin humingi ng accountability o pananagutan sa pamahalaan dahil sa laganap na dahas at EJK sa ating bansa.

Inaasahan po sana na sa pamamagitan ng pananaliksik na ito ay mahikayat ang mga pangunahing stakeholders (mga may kaugnayan sa biktima) na magkaisa, kumilos at magrekomenda sa pamahalaan ng mga naaangkop na lunas, programa para sa pagtulong sa mga naiwang pamilya ng biktima ng EJK.

PAMAMARAAN NG PANANALIKSIK.

Kami po ay mag-kukumpuni ng sampung (10) case studies ng mga pamilya ng biktima ng EJK sa National Capital RegionoNCR.Pagkaraangmasulatangmga case studies ayilalathalaitosaisangpananaliksiko research paper. Ang

nilalaman ng research paper ay ibabahagi sa inyo, sa amingopisina (IDEALS, Inc.), at mga stakeholders at/o partners ng IDEALS na may interes sa pananaliksik na ito.

Gagamitin ang resulta ng research paper para maging instrumento sa (1) pagtukoy sa mga naranasan at pangangailangan ng mga kalahok pagkatapos ng insidente, (2) pag-alam sa mga perspektibo, karanasan, at mga pinagdaanan na proseso ng mga kalahok sa paghingi ng reparation sa pamahalaan na nadulot ng EJK, (3) pagalam sa mga salik na nakaka-impluwensya sa mga kalahok na humingi ng accountability at reparation sa pamahalaan, at (4) higit na makatulong sa paggawa ng isang programa at network na maaaring makatugon sa mga pangunahing pangangailangan at sa lubos na paghilom ng mga pamilyang apektado, at makatulong sa adbokasiya laban sa paggamit ng dahas at EJK sa laban kontra droga ng pamahalaan.

Ang magaganap na interbyu ay tatagal nang 1-2 oras o depende sa daloy ng ating pag-uusap. Hihingi din po kami ng permiso na kung maaari po namin i-record ang panayam at kung maaari din po kaming bumalik kung sakaling meron pa rin kaming ibig linawin o kumuha ng karagdagang impormasyon.

Ang inyo pong pangalan, adres, at iba pang mga impormasyon ay gaya na nang nasabi namin ay pananatilihin naming kompidensyal. Baka kumuha din po kami ng mga larawan na magpapakita ng buhay at kamatayan ng biktima ngunit hindi makikita ang mukha ng biktima.

POTENSYAL NA PANGANIB

Sa inyong paglahok sa pananaliksik na ito ay maaring may kaakibat na panganib, halimbawa ay ang posibleng pagganti ng mga tao na siyang may gawa ng kamatayan ng biktima. Kaya po sinisiguro po namin na gagawin ko ang Lahat upang ito ay maiwasan.

BENEPISYO

Ibigponaming ipaalamsa inyo nawalapong anumangdirektang benepisyokayongmatatanggap mulasa pananaliksik na ito.

Subalit makakaasa po kayo na hindi matatago at makakalimutan ang sinapit ng inyong mahal sa buhay na napaslang at ng inyong pamilya. Ang naging lakas ng inyong pamilya upang labanan at patuloy na labanan ang epektong dinanas ay maisasalawaran upang magbigay ng liwanag at inspirasyon sa iba pang nakaranas ng ganitong uri ng pangyayari. Malaki po ang magiging kontribusyon nito para sa patuloy na lumalakas na kampanya para sa pagpapatigil ng EJK, at pagpapalakas ng karapatang pantao sa ating bansa.

CONTACT INFORMATION

Kung may karagdagang tanong po kayo hinggil sa pag-aaral na ito ay maaari po ninyong akong kontakin kung saan ang pangalan at contact details ay nasa unang pahina ng pahintulot na ito.

BOLUNTARYONG PARTISIPASYON

Ang iyongpaglahok sa pag-aaral na ito ay boluntaryo. Kayopo ay malayang magdesisyonkung ibigninyong lumahok sa pag-aaral na ito. Kung kayo po ay sumasang-ayon na lumahok sa pag-aaral na ito, mangyari lamang po na lagdaan ninyo ang Kaalamang Pahintulot na ito. Ganunpaman, kayo ay malaya pa rin umatras anuman oras sa panahon ng

interbyu nang di na kailangang magbigay ng anuman dahilan. Ang inyong pag-atras ay hindi makakaapekto sa kalidad ng ating ugnayan. Kung umatras po kayo, ibabalik namin ang anumang datos o impormasyon na nakolekta namin mula sa inyo.

PAHINTULOT

Pinatutunayan kong nabasa at nauunawaan ko ang impormasyon nakasaad sa dokumentong ito. Nabigyan din ako ng sapat na oportunidad na unawain ang Kaalamang Pahintulot na ito. Nauunawaan ko na ang partisipasyon ko sa pagaaral na ito ay boluntaryo at malaya din akong umatras anumang oras na di na kailangang magbigay nang anumang dahilan o gastos. Nauunawaan ko rin na mabibigyan ako ng kopya ng Pahintulot na ito.

Lagda Impormante:______________________________ Petsa: _________________

Lagda Interviewer: _______________________________ Petsa: _________________

Annex 4: Consent form for Stakeholder

PAMAGAT NG PANANALIKSIK: Unsilencing the Voices of EJK Surviving Families

INFORMED CONSENT FORM (KAALAMANG PAHINTULOT)

PANGUNAHING TAGASALIKSIK: CONTACT NUMBER:

Magandang Araw!

Ang Initiatives for Dialogue and Empowerment through Alternative Legal Services (IDEALS) Inc. ay magsasagawa ng isang pananaliksik tungkol sa mga karanasan ng mga EJK surviving families patungo sa paghilom at paggaling mula sa paglabag at pang-aabuso ng kanilang karapatang pantao, at pagkamit ng hustisya mula dito.

Kaakibat nito ay ang pagsagot ng ilang mga respondents sa isang survey. Ang mga respondents ay mula sa mga organisasyon na nagsasagawa ng mga proragrama para sa mga kaanak ng mga biktima ng EJK. Ito ay para mailahad ang kanilang mga programa, at matuto ang mga tagabasa ng saliksik mula sa mga karanasan ng mga respondents.

LAYUNIN NG PAG-AARAL

Nais po naming imbitahan ang inyong organisasyon upang maging respondent sa pag-aaral o pananaliksik na ito. Mahalaga ang inyong paglahok at nais po naming ipaliwanag at inyong maunawaan ang layunin ng pananaliksik at papaano dadaloy ang prosesong ito.

Mangyari lamang po na basahin ang mga sumusunod na talata. Magtanong kayo kung mayroon kayong nais na linawin.

Sa pamamagitan po ng pagsasaliksik gamit ang survey, sisikapin po naming ihayag ang mga naging karanasan at pagtugon ng inyong organisasyon upang gabayan at suportahan ang mga indibidwal at/o pamilya na nakaranas ng human rights violations at/ o extrajudicial killings. Nais din naming mapatampok ang naging pamamaraan ng inyong organisasyon upang matiyak na napo-protektahan at/o natatamasa ng mga indibidwal, pamilya, at/o komunidad ang kanilang mga karapatan na itinatakda ng mga pambansa at pandaigdigang batas.

Layunin din na mailahad ng prosesong ito ang mga programa at serbisyo na inyong binuo upang makapagbigay ng suporta sa paghilom ng bawat pamilya na nakaranas ng karahasan at/ o pagkawala ng mahal sa buhay dulot ng extrajudicial killings.

Inaasahan din na sa pamamagitan ng pag-aaral na ito ay mahikayat ang mga pangunahing stakeholders (mga may kaugnayan sa biktima) na magkaisa, kumilos at magrekomenda sa pamahalaan ng mga naaangkop na lunas, programa para sa pagtulong sa mga naiwang pamilya ng biktima ng EJK.

PAMAMARAAN NG PANANALIKSIK

Kami po ay mag-kukumpuni ng sampu (10) o higit pang case studies ng mga pamilya ng biktima ng EJK at karagdagang impormasyon mula sa mga organisasyon na nagbibigay ng suporta sa mga victim-survivor ng EJK sa National Capital Region o NCR. Pagkaraang isulat ng mga case studies at makakalap ng karagdagang mga impormasyon mula sa mga respondent ay ilalathala ito sa porma ng isang pananaliksik o research paper. Ang nilalaman ng research paper ay ibabahagi sa inyo, sa amingopisina (IDEALS, Inc.), at mga stakeholders at/o partners ng IDEALS na may kaugnayan at/o interes sa pananaliksik na ito.

Gagamitin ang resulta ng research paper para maging instrumento sa (1) pagtukoy sa mga naranasan at pangangailangan ng mga kalahok pagkatapos ng insidente, (2) pag-alam sa mga perspektibo, karanasan, at mga pinagdaanan na proseso ng mga kalahok sa paghingi ng reparation sa pamahalaan na nadulot ng EJK, (3) pag-alam sa mga salik na nakaka-impluwensya sa mga kalahok na humingi ng accountability at reparation sa pamahalaan, (4) alamin ang iba’t ibang epektibong estratehiyang ginagamit ng iba’t-ibang organisasyon upang makatulong sa adbokasiya laban sa paggamit ng dahas at EJK sa laban kontra droga ng pamahalaan, (5) higit na makatulong sa paggawa ng isang programa at network na maaaring makatugon sa mga pangunahing pangangailangan at sa lubos na paghilom ng mga pamilyang apektado, at (6) tingnan ang posibleng pag-oorganisa sa mga pamilyang apektado para sa adbokasiya laban sa paggamit ng dahas at EJK.

POTENSYAL NA PANGANIB

Sa inyong paglahok sa pananaliksik na ito ay maaring may kaakibat na panganib, halimbawa ay ang posibleng pagredtag sa inyo at inyong organisasyon. Kaya nais naming siguraduhin na ang lahat ay aming gagawin upang ito ay maiwasan at mapanatili ang seguridad at integridad ng inyong organisasyon..

Para maitaguyod ang kredibilidad habang pinoprotektahan ang inyong personal identity, pwede gumamit ang mga awtor ng alyas sa halip na ilahad ang inyong tunay na pangalan sa mga citation kapag gagamit ng datos o kaya quotationmulasa inyongsurvey. Kailangan lamang lagyan ng ekis (X)ang kahonsa ilalimng “Pahintulot” naseksyon kung ano ang inyong kagustuhan ukol dito.

Gayunman, ang pangalan ng inyong organisasyon ay mababanggit sa pananaliksik para makatulong ito sa ibang mga nagnanais tumulong upang ipalaganap ang adbokasiya laban sa dahas at EJK, at para sa karapatang pantao.

BENEPISYO

Ibigponamingipaalamsa inyonawalapokayonganumangdirektangbenepisyonamatatanggapmulasapananaliksik na ito.

Subalit makakaasa po kayo na ibabahagi po namin ang hindi matatawarang kontribusyon ng inyong organisasyon sa pagbibigay ng suporta sa mga surviviing families ng EJK. Ang naging pagtugon ng inyong organisasyon upang tumindig laban sa karahasan at iba pang pagtapak sa karapatang pantao ay patuloy na nagbibigay liwanag at inspirasyon sa iba mga indibidwal, pamilya, at komunidad. Malaki po ang magiging kontribusyon nito sa patuloy na pagpapalakas ng kampanya upang ganap na matapos itong EJK, at lalong mabigyang halaga ang karapatang pantao sa ating bansa.

CONTACT INFORMATION

Kung may karagdagang tanong po kayo hinggil sa pag-aaral na ito ay maaari po ninyong akong kontakin kung saan ang pangalan at contact details ay nasa unang pahina ng pahintulot na ito.

BOLUNTARYONG PARTISIPASYON

Ang paglahok ng inyong organisasyon sa pag-aaral na ito ay boluntaryo. Kungkayo po ay sumasang-ayon na lumahok sa pag-aaral na ito, mangyari lamang po na lagdaan ninyo ang Kaalamang Pahintulot na ito. Ganunpaman, malaya pa rin ninyong bawiin ang pahintulot na inyong binigay anumang oras sa panahon ng interbyu nang di na kailangang magbigay ng anuman dahilan. Ang inyong pag-atras ay hindi makakaapekto sa kalidad ng ating ugnayan at ibabalik din namin ang anumang datos o impormasyon na nakalap mula sa inyo.

PAHINTULOT

Aking pinatutunayan na nabasa at nauunawaan ko ang impormasyon na nakasaad sa dokumentong ito. Nabigyan din ako ng sapat na oportunidad na unawain ang Kaalamang Pahintulot na ito. Nauunawaan ko na ang partisipasyon ko sa pag-aaral na ito ay boluntaryo at malaya din akong umatras anumang oras na di na kailangang magbigay nang anumang dahilan o gastos. Nauunawaan ko rin na mabibigyan ako ng kopya ng Pahintulot na ito.

Pakilagyan ng ekis (X) ang gustong paraan ng paglahad sa pangalan:

Nais ko gumamit ang mga may-akda ng pananaliksik ng alyas para sa aking pangalan

Binibigyan ko ng pahintulot ang mga autor na gamitin ang tunay kong pangalan kung kinakailangan mailahad ito para sa proper citation atbp.

Lagda Impormante:______________________________ Petsa: _________________

Lagda Interviewer: _______________________________ Petsa: _________________

1. Maaari ninyo po bang ikwento kung ano ang mga pangyayari hinggil sa pagpaslang sa biktima at ang iyong naging karanasan?

2. (Kung sakaling hindi lumabas sa salaysay ng kapanayam ay maari itong itanong): Paano mo nalaman ang nangyari sa biktima, paano ito nasabi sa iyo, ano ang mga salitang ginamit? May media bang nagreport (kung meron) ng balita na pinalabas, ano ang pamamaraan ng media sa pagsasaliksik? Kailan mo nalaman ang nangyari?

3. Nang malaman mo ang pagpatay, ano ang una mong naisip/ naisip gawin? Naisip mo bang maghanap ng hustisya? Sa paanong paraan? Anong nangyari?

4. Pagkatapos ng insidente maaari po bang ibahagi ninyo ang inyong naging karanasan sa komunidad at ang naging kahulugan nito sa inyo?

5. Maaari mo bang ibahagi kung ano ang iyong naging karanasan sa legal ng aspeto ng pagkamatay ng iyong minamahal dahil sa EJK?

Ano ang inyong mga naging hakbangin? Ano ang status nito?

6. Humingi po ba kayo ng tulong? Kung oo, kanino po at anong uri ng tulong ito halimbawa, pera, pagkain? Maaari po bang isalaysay ang naging epekto nito sa inyo at inyong pamilya?

a) Komunidad

b) Simbahan

c) LGU/ Barangay

d) National Government

e) NGOs

f) Akademya

7. Meron po bang mga kusang tumulong sa inyo noong panahong yun kahit hindi kayo nang-hingi ng tulong nila? Sinu-sino po sila --kaibigan, kapitbahay, kamag-anak, ahensya ng pamahalaan, atbp?

8. Ano pa ang naging epekto ng pagkamatay ng iyong mahal sa buhay/ EJK victim sa iyo? Sa iyong pamilya? Ano ang mga naging alalahanin sa iyo at mga bata?

a) Biyolohikal

b) Sikolohikal

c) Sosyal

d) Economic

e) Spiritwal

9. Paano po ninyo at ng inyong pamilya kinaya ang sitwasyon?

a) Biyolohikal

b) Sikolohikal

c) Sosyal

d) Economic

e) Spiritwal

10. Ano po ang mga pangunahing pangangailangan ang naranasan o kinailangan ninyo bilang isang pamilya pagkatapos ng insidente?

a) Biyolohikal

b) Sikolohikal

c) Sosyal

d) Economic

e) Spiritwal

11. Ano ang gusto ninyo pang mangyari kaugnay ng pagkamatay ng mahal ninyo sa buhay/ EJK victim noong bago pa lamang po ang insidente?

12. 1. Ano naman po ang mga naging balakid o challenges upang inyong makuha ang mga pangangailangan niyo noon?

a) Biyolohikal

b) Sikolohikal

c) Sosyal

d) Economic

e) Spiritwal

12.2. Sa kasalakuyang pandemya, ano po ang pananaw niyo dito / paano ang naging access ninyo sa serbisyo dito? Ano ang karagdagang epekto ng pandemya sa inyong pamilya ngayon?

a) Biyolohikal

b) Sikolohikal

c) Sosyal

d) Economic

e) Spiritwal

13. Maaari po ba ninyong ibahagi ang inyong naging karanasan sa inyong muling pagtayo at pagbalik ng pagtakbo ng inyong buhay, naramdaman at naging kahulugan nito?

a) Biyolohikal

b) Sikolohikal

c) Sosyal

d) Economic

e) Spiritwal

14. Sa inyong pananaw, paano po kaya kayo makakatulong sa iba pang mga pamilya na kasalukuyang dumaranas ng inyong pinagdaanan sa paghilom? Maaari po bang inyong ipaliwanag?

15. Sa inyong opinyon, ano po ang halaga ng proseso ng paghilom sa pagbalik sa dating sitwasyon ang

pamilya? Maaari po bang inyong ipaliwanag?

16. Sa paanong pamamaraan ito konektado sa mga pangarap para sa kinabukasan ng pamilya?

a) Sarili

b) Pamilya

c) Komunidad

d) Gobyerno

e) Bansa

f) Buong mundo

1. Maaari po ba ninyong pagisipan kung paano nyo po nakikita ang sarili nyo isang taon mula ngayon? Sa inyong pamilya?

2. Maaari mo bang ibahagi ang simbolo ng iyong naging lakas sa lahat ng napagdaanan at iyong pamilya? (Artwork session)

3. Ang iyong nakikitang gawain upang makamtan mo ang iyong mga plano sa sarili at sa pamilya?

DEBRIEFING QUESTIONS

Annex 6: Template of Data Auditing of Stakeholders’ Answers According to Interview Questions

1 Ano ang bisyon, misyon, at layunin ng inyong organisasyon/ programa?

Matulungan ang mga pamilyang nabiktima ng extra judicial killing na muling maibalik ang buhay na nasira, bigyan ng pangkabuhayan,tulungan ang mga naulila na makapagaral.

Vision: Recreate and empower lives of the wounded and victims Mission: Enable widows, orphans, family members and communities of extrajudicial killing (EJK0 victims to reach their full potential and facilitate more effective interaction with the larger social environment. Specifically, help the families of EJK victims in healing and rebuilding their lives.

General Objective

To assist the families of the victims of extrajudicial killings (EJK) in their recovery by providing psychosocial interventions and treatments that will respond to their economic needs, their quest for justice, and their desire to be healed from the trauma brought about by the tragic death of their loved ones so that they may learn better ways of coping with the challenges of new life situations.

Specific Objectives

- To help families in their healing and recovery from grief and deep emotional trauma.

- To economically capacitate the family.

- To ensure the educational access of left-behind children.

- To support the families in their quest for justice

General Objective

To assist the families of the victims of extrajudicial killings (EJK) in their recovery by providing psychosocial interventions and treatments that will respond to their economic needs, their quest for justice, and their desire to be healed from the trauma brought about by the tragic death of their loved ones so that they may learn better ways of coping with the challenges of new life situations.

Specific Objectives

To help families in their healing and recovery from grief and deep emotional trauma.

To economically capacitate the family.

To ensure the educational access of left-behind children. To support the families in their quest for justice

Vision - A just and humane Philippine society of persons equal in opportunity, living a life of dignity, and forever vigilant against abuses and oppression. Mission- As conscience of government and the people, we seek truth in human rights issues and prevent incidence of human rights violations. As beacon of truth, we make people aware of their rights, and guide government and society towards actions that respect the rights of all, particularly those who cannot defend themselves the

Vision - Isang makatarungan at makataong lipunang Pilipino ng mga taong pantay sa oportunidad, namumuhay ng may dignidad, at walang hanggang pagbabantay laban sa pangaabuso at pangaapi.

Misyon - Bilang konsensya ng gobyerno at ng mga tao, hinahangad namin ang katotohanan sa mga isyu sa karapatang pantao, Bilang beacon ng katotohanan ay pinapaalam namin sa mga tao ang kanilang mga karapatan, at ginagabayan ang gobyerno at lipunan tungo sa mga aksyon na

Guide Questions STAFF FROM PAGHILOM STAFF FROM PAGHILOM STAFF FROM SOW STAFF FROM SOW STAFF FROM CHR IV-A STAFF FROM CHR IV-A

2 Ano ang mga

serbisyo na ibinibigay ng inyong organisasyon/ programa?

Serbisyong espiritwal

Serbisyong medikal

Serbisyong legal sa tulong ng ibang

organisasyon gaya ng

ideal

Pagtulong sa edukasyon ng mga naulila

Food and Health Care, Psycho-Spiritual Intervention, Legal Assistance, Educational Assistance, Livelihood

Healing and recovery

Livelihood

Education and scholarship

Legal and para-legal networking

Healing and recovery

Livelihood

Education and scholarship

Legal and para-legal networking

disadvantaged, marginalized, and vulnerable.

iginagalang ang mga karapatan ng lahat, partikular ang mga hindi maipagtanggol ang kanilang sarili, ang dehado, marginalized, at mahina.

Ang komisyon ay nagiimbestiga ng mga kasong may kinalaman sa possible paglabag ng Karapatan Pantao, nagbibigay din ang aming opisina ng lecture o kaalaman tungkol sa karaptang pantao, binibisita at tinitignan ang kalagayan ng mga “Person Deprived of Liberty” of PDL, nagsasagawa ng mga advisories at nagbibigay ng payong legal o tulong sa mga

nangangailanga n.

1. Tulong pinansyal sa mga biktima ng paglabag sa karapatang pantao;

2. Libreng serbisyong Ligal;

3. Nagsasagawa ng indipendenteng imbestigasyon sa mga kasong may kinalaman sa paglabag sa karapatang pantao;

3 Sinu-sinong mga kliyente (profile of the clients) ang mga

Mga pamilya na biktima ng extra judicial killing.

Mga pamilya ng EJK victims, madalas ang asawa, anak o magulang ng biktima

Victims of EJK in Payatas

Victims of EJK in Payatas Ang mga kliyente ng aming opisina ay kadalasan ay

1. Biktima ng pang-aabuso gaya ng panggagahasa -

nakakatanggap ng inyong serbisyo?

ang mga nabibilang sa “marginalized”, “vulnerable” at “disadvantage”

Kadalasan sila ay bata, matatanda, kababaihan, pwd at mga tao na naagrabyado ang kanilang Karapatang Pantao.

binibigyan ng tulong pinansyal upang magamit ng biktima at kaanak hindi lamang sa kanilang pangaraw-araw na pangangailanga n, gayun din ang halagang gugulin sa pagdalo sa kasong isinampa sa korte. 2. Kaanak ng biktima ng hindi makatarungang pagpatay.

Tulong pinansyal din ang ibinibigay.

3. Mga taong may problemang legal, binibigyan ng CHR ng libreng legal na advise hinggil sa kanilang suliranin.

4. Pamilyang may problema hinggil sa hindi pagbibigay suporta ng ama sa anak, sa pamamagitan ng CHR, pinag uusap ang magkabilang panig upang mapag-usapan ang pagbibigay

4 Gaano karami ang mga EJK survivors and families ang lumalapit o nabigyan na ng serbisyo?

Ito'y nakabot ng halos 300 pamilya

Mahigit 300 na beneficiaries na ang ang nasasakop ng programa

30-35 families (fluid membership) 30-35 families (fluid membership) Ang kadalasan nagagawa ng aming opisina ay kami ay nagsasagawa ng motu-proprio investigation na kung saan kapag may nakuha

kami na impormasyon sa dyaryo, social media at iba pa ay nagsasagawa na kami ng sarili naming initiative para magimbestiga. Kung di ako nagkakamali may higit na isang daan kaso na ako na naimbistigahan.

ng suportang pinansyal sa anak.

5. Mga taong kasalukuyang nakabilanggo at humihingi ng tulong upang malaman ang estado ng kaso nila sa korte.

Marami na

5 Ano ang mga serbisyong mayroon ang inyong

organisasyon/progra ma para EJK clients ang nakatuon sa:

1. Sikolohikal na

Sikolohikal - Sa loob ng

12 sabado na gabay ng

cefam bagamat hindi lubusang mawala ang pagdalamhati ay

nababawasan ito at maging ang trauma

Biyolohikal - Muling

Sikolohikal - PSI Intervention (PSI sessions ukol sa Paghilom at Paninimula, Retreat, Teatro)

Biolohikal - Medical Assistance, food packs

SikolohikalFormation sessions on emotional trauma, personality development and psychological empowerment, spiritual formation, annual

Sikolohikal - Formation sessions on emotional trauma, personality development and psychological empowerment, spiritual formation, annual recollection and bi-

1. Sikolohikal na aspeto Ang mga imbestigador o mga abogado na nakakausap ng

3. Sa ekonomikal o pinansyal na aspeto

Tulong pinansyal na ibinibigay sa

aspeto

2. Biyolohikal na aspeto

3. Ekonomikal o Pinansyal na Aspeto

napanumbalik ang pananampalaya nila diyos patuloy na bumangon at ipagpatuloy ang buhay

Ekon/PinansyalNagbibigay ng wastong

kaalaman sa

pananalapi.pagsasanay

sa pagpasok sa pagnenegosyo.pagbibiga

y ng puhunan

Sosyal - Nailapit ang

bawat pamilya sa kapwa biktima at mas

napalakas ang loob nila

na makita ang bawat isa na patuloy na

bumabangon sa kabila ng nangyari

Legal - Patuloy ang

paglikom ng mga

sinumpaang salaysay ng

mga pamilya at pag

dokumento nito

Pagbibigay ng legal

assistance sa ilang

kaanak ng biktima na may paglabag sa

karapatang pantao

Pagi- alalay sa mga

pamilyang nagsampa ng

kaso sa hukuman

Iba pang aspeto - Pag

bibigay ng payong legal

sa mga may paglabag sa

karapatang pantao o inabusong kapamilya

distribution

Ekon/PinansyalFinancial Assistance, Livelihood Loan para sa mga may Negosyo o nais magnegosyo, Kagamitan para karagdagang tulong para sa mga nagnenegosyo, Training sa Financial Literacy, Basic Entrepreneurship

Sosyal - n/a

Ligal - Paglikom ng mga sinumpaang salaysay, pagconnect sa mga abogado

Iba pa - Educational Assistance – financial assistance sa mga estudyante, pagbibigay ng gadget para sa mga orphans upang gamitin sa online school

recollection and bimonthly Mass celebration

Biolohikal - Relief goods; medical assistance

Ekon/PinansyalLivelihood;(sewing shop) occasional help in time of emergencies

Sosyal - Bi-monthly gathering; community outings

LigalSinumpaangsanaysay ng kanilangmgakaso; paralegal clinics

Iba pa - Personal napagsubaybay

monthly Mass celebration

Biolohikal - Relief goods; medical assistance

Ekon/PinansyalLivelihood;(sewing shop) occasional help in time of emergencies

Sosyal - Bi-monthly gathering; community outings

LigalSinumpaangsanaysay ng kanilangmgakaso; paralegal clinics

Iba pa - Personal napagsubaybay

mga pamilya ng

biktima ng EJK ay nakikinig at nabigbigyan ng pagkakataon ang mga ito na makapaglabas ng kanilang sama ng loob o damdamin sa hindi kaayakayang pangyayari sa kanilang kaanak.

.

kaanak ng biktima bilang pagkilala sa karapatang pantaong nalabag

.

2. Biyolohikal na aspeto NO

ANSWER

3. Ekonomikal o Pinansyal na Aspeto Ang aming opisina ay nagbibigay ng financial assistance kung sakaling mapatunayan na mayroon karapatang pantao na nalabag.

.

5. Sa legal na aspeto Tinutulangang ang kaanak ng biktima na magsampa ng kaukulang kaso o habla laban sa tao/mga taong lumabag sa karapatang pantao ng biktima o pumatay sa biktima

4. Sosyal na aspeto NO

ANSWER

5. Sa legal na aspeto Ang mga abogado ng aming opisina ay nkakapagbigay ng legal na payo o tulong sa pamamagitan ng pag-asiste sa mga pamilyang naiwan na

.

6. Iba pang aspeto Seguridad ng kaanak ng biktima o ng biktima na nakararanas ng panliligalig mula sa tao/mga taong sangkot sa paglabag sa karapatang pantao ng biktima

4. Sosyal na aspeto

5. Sa legal na aspeto

6. Iba pang aspeto

6 Ano ang kadalasang idinudulog na mga pangangailangan ng

mga kliyenteng EJK families?

Usaping legal,medikal,tulong sa pagaaral ng mga naulila na anak ng biktima at panghingi pangkabuhayan.

Usaping legal

Legal – sa mga kaso ng kanilang pamilya na biktima ng EJK, o kaya kapag binabalikan ng mga pulis ang pamilya

Pangangailangan din sa assistance sa medical, pag-aaral at sa livelihood

Kahirapan sa buhay; kawalan ng

hanapbuhay

Kahirapang hubugin ang mga bata

makapagsampa ng kasong kiriminal o administratibo. .

6. Iba pang aspeto Ang komisyon ay mayroong witness protection program na kung saan ang pamilya ng biktima ng EJK o saksi sa pangyayari ay maaaring dalhin sa isang “sanctuario”

upang mapagangalaga an ang kanilang kaligtasan laban sa mga taong nagbabanta sa kanilang buhay.

Kahirapansabuhay; kawalan ng

hanapbuhay

Kahirapanghubugin ang

mgabata

Marami sa pamilya na biktima ng EJK ay

nangagailangan ng pinasyal upang makapag

simula muli

sapagkat ang

kadalasan mga

nging biktima ay nagsisilbing

“padre de pamilya” , “bread winner” o pangunahing

Humihiling ng tulong pinansyal sa kadahilanang karaniwang

nagiging biktima ng EJK ay ang kaanak nilang naghahanap buhay.

bumubuhay sa pamilya. Hindi man nila kadalasan, sinasabi o dinudulog ito, pero naobsevahan naming na nangangailanga n ng serbisyon

sikolohikal ang

mga pamilya ng

EJK sapagkat ang pangyayari na pagkamatay ng isang

miyembro ng

pamily o mahal sa buhay sa

ganoong paraan ay maituturing na “traumatic event” sa kanila.

Naidudulog din ng mga ka-anak ng biktima kung

paano ang

gagawin nila

upang

mapanagot ang

mga “suspect na kung saan ang

pagasiste ng

imbestigador at ng abogado sa

pgsasampa ng kaso ay kinakailangan din

7 Mula saang mga lugar ang mga Mula sa bulacan,cavite caloocan navotas tondo

kliyenteng ito na dumudulog sa inyo?

8 Mula sa anong sektor ng lipunan (babae, lalaki, bata, matanda, may kapansanan, atbp) at anong trabaho) ang kadalasan na lumalapit sa inyong organisasyon?

Madalas mula sa sector ng kakababaihan ang mga lumalapit. Sila ay mga asawa, anak o magulang ng biktima. Ang pangunahing pangkabuhayan ay madalas pagtitinda

lugar na napupuntahan naming at naimbestigahan na maraming kaso ng EJK ay sa Lucena City, Quezon, San Pedro City, Laguna, Antipolo City at Rodriguez, Rizal, Bacoor City, Cavite at ibang pang mga lungsod o bayan na sakop ng Rehiyon IV-A.

kadalasang kaso na nailalapit o naiiderson sa amin kung patungkol sa kaso ng EJK ay mga lalaki ang nagiging biktima. Kung patungkol sa iba’t ibang kaso ay kadalasan ay mga bata na biktima ng rape o pangaabuso, mga kababaihan na biktima ng VAWC at mga pamilya ng biktima na na confine sa ospital na di makalabas dahil

IV-A o CALABARZON

1. Sektor ng manggagawa;

2. Mahihirap (may kinalaman sa hindi pagkakatanggap ng SAP)

9 Mayroon bang mga serbisyo na nagbibigay ng karagdagang suporta sa mga survivors at/o apektadong indibidwal/pamilya dulot ng EJK?

Kung mayroon, anuano ang mga ito?

Kung wala, kasama ba ito sa mga plano ng organisasyon na pagtuunan ng pansin?

10 Mayroon ba kayong partner organization/s kung saan naire-refer ang mga kliyente na may karagdagang pangangailangan labas sa saklaw ng inyong organisasyon?

Partner Org Serbisyo

Mayroon. Pagbibigay ng food pack

Financial assistance

Medical assistance

Funeral assistance

Educational assistance

n/a

Wala, ngunit kasama sa mga plano ng organisasyon na pagtuunan ng pansin

Wala, ngunit kasama sa mga plano ng organisasyon na pagtuunan ng pansin

hindi matustusan ang hospital bill.

NOT APPLICABLE 9a. Kung mayroon, anuano ang mga ito?

1. Tulong pinansyal; 2. Seguridad o kaligtasan ng mga kaanak ng biktima na patuloy na nakararanas ng pagkatakot mula sa mga taong may kinalaman sa pagpatay sa biktima

IDEALS Legal assistance

CHR Legal and Financial Assistance

La Salle -- Food packs, Financial assistance

IDEALS Legal assistance

CHR -- Legal and Financial Assistance

CEFAM Ateneo Psycho-Spiritual Intervention, Counseling

La Salle Food packs, educational assistance

Paghilom’ BaiganiFood and relief packs

Office of the Vice President - Livelihood opportunities and referrals

IDEALS - Legal and paralegal needs

Congregation of the Mission (Vincentian Communities) - Rice subsidy and other needs

Paghilom’ BaiganiFood and relief packs

Office of the Vice President - Livelihood opportunities and referrals

IDEALS - Legal and paralegal needs

Congregation of the Mission (Vincentian Communities) - Rice subsidy and other needs

NOT APPLICABLE

11 Ano ang mga suliranin o challenges na kasalukuyang kinakaharap ng inyong organisasyon sa pagbibigay serbisyo sa:

Aspeto ChallengesHakbangin

Sikolohikal Ang ilan ay hindi pa bukas para sa psi.dahil sa pandemic ay hirap ang pagdaos ng

PSI Patuloy na pakikipagusap. Ginagamit ang zoom para magbigay ng PSI

Biyolohikal - n/a - n/a

Ekon/ Pinansyal Kawalan ng pinagkakakitaan -Pagbibigay ng puhunan

Sosyal Nagkaroon ng pagkakataon para sila ay tipunin at magsama sama pero dahil sa pandemic hindi na ito posible -- Sa pamamagitan ng zoom ay giawa ang zoomustahan

Legal - n/a - n/a

Ibang aspeto - n/a - n/a

sikolohikal May mga beneficiaries na hindi pa handing harapin ang trauma at grief mula sa pagkapatay ng kanilang minamahal sa buhay; Pandemic Setting, hindi pwede ang face-to-face counseling Patuloy na pakikipag-usap, Pagtatanong sa kahandaan at kagustuhan ng beneficiary sumailalim sa PSI, Paggamit ng Zoom, at pagbibigay ng load allowance para makadalo ang beneficiary

biyolohikal -- n/a -n/a

ekonomikal o pinansyal -Pangangailangan sa financial assistance

Pakikipagugnayan sa mga posibleng funder o donor na maaring makpagbigay ng

karagdagang tulong

sosyal -- n/a -- n/a

legal -- Patuloy na pananamantala ng mga pulis, Mga kaso na nangangailangan ng urgent response mula sa abogado

SikolohikalPandemic lockdownNo viable ways as of now

BiolohikalSustainability of food supply and medical resources - Looking for donors

Ekon/PinansyalSustainability of sewing livelihood; The sewing area needs rehabilitation; the roofs are coming down - Training with other groups who are offering their services; No action yet; no budget as of now; Looking for possible sponsors.

Sosyal - Pandemic lockdown - No action yet

Ligal - Pandemic lockdown - No action yet Wala ng iba pa

Sikolohikal - Pandemic lockdown - No viable ways as of now

BiolohikalSustainability of food supply and medical resources - Looking for donors

Ekon/PinansyalSustainability of sewing livelihood; The sewing area needs rehabilitation; the roofs are coming down - Training with other groups who are offering their services; No action yet; no budget as of now; Looking for possible sponsors.

Sosyal - Pandemic lockdown - No action yet

Ligal - Pandemic lockdown - No action yet

Wala ng iba pa

NO ANSWER LEGAL:

ChallengeHindi pakikipagtulung an ng kaanak ng biktima para sa pagsasampa ng kaso

HakbanginKumbinsihin ang kaanak at ipaliwanag na ang pagsasampa ng kaso ay kinakailangan maisagawa sa hindi lalampas sa 20 taon at maari itong maisagawa kahit pagkababa sa pwesto ng kasalukuyang

Pangulo ng bansa. Na sa ngayon ay kinakailangan lamang na maidokumento ang buong pangyayari upang hindi malimutan ang detalye kung sakaling handa ng magsampa ng habla.

12 Anu-ano ang mga best practices ng inyong programa para sa mga EJK families?

12a. Pwede po ba kayo magbigay ng isa o dalawang halimbawa ng pangyayari o feedback mula sa inyong mga kliyente ukol sa programang sa tingin nila ay pinaka/lubos na nakatulong sa kanila? Bakit daw po iyon nakatulong sa kanila?

Pagkakaroon ng mga training ukol sa karapatang pantao, paralegal training, pagkalat ng mga information ukol sa kung sino ang pwede icontact kung sakaling kailanganin ng tulong sa legal, mga dapat gawin kapag ang pulis ay nangaaresto, Pakikipagugnayan sa mga abogado

Iba pang aspeto n/a n/a

Ang pagbibigay ng PSI Retreat Teatro

Food and health care

Financial and educational assistance

Legal assistance

Livelihood program

12.a

"Isa ay ang naitulong ng

PSI naging handa na sila sa pagharap sa buhay nabawasan na ang trauma at isa na sila sa nagpapalakas loob sa

mga bagong naabot ng programa na mga bagong biktima"

"May isang nanay na nag nenegosyo na ngayun at bumuti na ang pangkabuhayan ng mag

Psycho Spiritual Intervention – ang mga beneficiaries na nagging bukas at nakilahok sa PSI ay untiunti napoporoseso ang mga nangyari sa kanila, at nakakahanap ng lakas upang magsimula muli. Nagkakaroon din ng safe space ang mga beneficiaries upang ilabas ang kanilang saloobin, dahil ang espasyo na ito ay pinupuno ng mga kapwa nila na may parehong karanasan

Point Persons – ang pagkakaroon ng point persons ay nakakatulong sa daloy ng programa, nagiging

Nakakatulong ang trauma healing lalonglalo noong mga unang buwan pagkatapos ng pangyayari. Gumaangaan daw ang kanilang damdamin at lumiwanag ng konti ang kanilang pag-iisip.

The sewing project is helping half of the mothers during the pandemic. Otherwise they would have nothing to eat

* Nakakatulong ang trauma healing lalonglalonoongmgaunangbu wanpagkatapos ng pangyayari. Gumaangaandaw ang kanilang damdamin at lumiwanag ng konti ang kanilangpag-iisip.

* The sewing project is helping half of the mothers during the pandemic. Otherwise they would have nothing to eat.

NOT APPLICABLE Sa mga kaanak ng biktima ng EJK na hindi makapagdesisy on kung handa silang magsampa ng reklamo laban sa mga taong pumatay sa kanilang kaanak, hinihikayat silang ikuwento ang buong pangyayari na kanilang nasaksihan kung papanong pinatay ang kanilang kaanak at ito ay itinatala upang maging basehan kung sakaling

13 Anu-ano naman ang mga balakid o challenges na kinakaharap ng inyong mga kliyente sa pagtanggap sa

ina sa ibinigay na puhunan."

pagkakataon din ito para mahasa ang leadership skills ng point persons

12a. Pwede po ba kayo magbigay ng isa o dalawang halimbawa ng pangyayari o feedback mula sa inyong mga kliyente ukol sa programang sa tingin nila ay pinaka/lubos na nakatulong sa kanila? Bakit daw po iyon nakatulong sa kanila?

Sa PSI, marami sa mga beneficiaries ang nagsasabi na nakakatulong sa kanila ang may nakakausap sila na mga counselors at mga ibang beneficiaries na may parehong karanasan

Sa Livelihood, may mga nakapagsimula ng panininda dahil sa loan mula sa Paghilom, dahil wala ring interesm hindi mabigat sa mga beneficiaries ang pagbayad sa loan

makapagsedidy on sila na handa na silang magsampa ng reklamo.

Sa PSI session dahil sa zoom ang ginaganap hirap ang signal sa food pack distribution dahil sa pandemic ay hirap sa pagbibigay.may ilang lumalapit pa rin para

Dahil sa pandemya, may mga aktibidad at serbisyo ang Program ana hindi natutuloy o nalilimitahan. Gaya ng nalilimitahan ang PSI sa online setting.

Unstable family relationships

Pandemic lockdown

* Unstable family relationships

* Pandemic lockdown

NOT APPLICABLE

Takot mula sa mga tao o otoridad na may kinalaman sa pagkakapatay sa kanilang kaanak dahil

serbisyong inyong ibinibigay? medical assistance ang hindi makapunta sa opisina dahil sa pandemya

Nakakaapekto ito sa pagiging effective ng PSI dahil mahirap magusapusap online.

14 May mga aspeto o problema bang inilalapit sa inyo ang mahirap tugunan o wala pang programang sasagot? Paano ninyo sinusulusyonan ang ganitong isyu?

Ang isa ay ang pagtutok sa trauma para sa mga bata na nakakita ng krimen sa ngayun ito ang isinasagawa na pagtuunan ng pansin

Ang mga isyu na legal, may mga iilang kaso na binabalikan ng pulis ang mga pamilya, Nahihirapan kami magbigay ng tulong dahil sa wala pa sa amin ang naaayon tumugon dito. Pinagpaplanuhan ang pakikipagugnayan sa mga abogado na maaring gawing retainer upang matugnan agad ang mga kaso na ito.

PSI para sa mga bata. Ngayon, ay wala pang disenyo ng PSI na akma sa mga bata. Sinimulan na ng CEFAM ang pagbuo ng modules para makpagbigay na ng sessions para sa bata lalo na sa mga orphans.

Parang natutugunan naman naming ang mga problema

Parang natutugunan naman naming ang mga problema

iniisip nila na maari silang balikan ng mga ito sakaling malaman nila na ang mga kaanak ay handang magssampa ng reklamo.

15 Sa inyong palagay, anong serbisyo para sa mga EJK victims at ang kanilang pamilya ang

Sana magkaroon ng ang Paghilom ng abogado na libre ang kanyang ibigay na serbisyo sa pagkatawan sa korte

Pagsasanay at pagaaral sa karapatang pantao, PSI. Marami sa mga biktima ay apektado at natrauma

Training for the sustainability of the sewing business (we do not have those resources)

* Training for the sustainability of the sewing business (we do not have those resources).Bigger and

NOT

APPLICABLE OO. Kliyente na hindi normal ang kanilang pagiisip at ang kanilang idinudulog na problema ay sa una pa lamang pagkakarinig ay malalaman ng hindi pangkaraniwan o normal ang kalagayan ng kaisipan ng kliyente. Ang solusyon, ang kliyente ay ibinibigay sa mga imbestigador na ang ispesyalisasyon ay tungkol sa ganyang uri ng kliyente.

NOT APPLICABLE Tulong Pinansyal at Tulong serbisyong legal

kailangan pang palakasin (kahit ibang organisasyon ang gumawa)? Bakit?

sa nangyari. Mahalaga na maproseso nila ang trauma at pagluluksa, at marapat din na madagdagan ang kaalaman nila sa kanilang mga karapatan upang kaya nila itong i-assert.

Future litigation of cases conducive working area in the sewing shop. * Future litigation of cases

16 Mayroon bang koordinasyon o pagtutulungan ang iba’t-ibang grupong tumutulong sa mga pamilya ng EJK victims?

n/a

1 Ano ang iyong personal na pagtingin sa Karapatang Pantao (Human Rights)?

2 Ano ang iyong personal na pagtingin sa dahas at EJK bilang instrumento ng antiillegal drug campaign at sa epekto nito sa inyong mga kliyente?

3 Ano ang mga programa sa inyong organisasyon na nais mong dagdagan o baguhin? Bakit sa tingin mo ay kailangan itong gawin?

Coordination only with the SOW group

Coordination only with the SOW group

NOT APPLICABLE

PERSONAL

Annex 7: Template for Data Validation & Coding of Participant’s Answers According to Objectives

RESEARCH

QUESTIONS

4, 6, 7, 8, 9, 10, 12.1, 12.2, 13, and 15

OBJECTIVE 1: To identify the bio-psycho-social-spiritual changes and needs, hindering and facilitating factors experienced by the EJK survivors and their families during the process of grieving, coping, and recovery;

CODES

CASES IMPACT NEEDS HINDERINGGRIEVING FACILITATINGGRIEVING HINDERINGCOPING FACILITATINGCOPING HINDERINGRECOVERY FACILITATINGRECOVERY CASE

RESEARCH QUESTIONS

3, 5, 11, 14, and 15

OBJECTIVE 2: To explore the views, meanings, struggles, roles and processes identified and experienced by the EJK surviving families in their claim for the reparation for damages

CASES VIEWS & MEANINGS

STRUGGLES ROLES & PROCESSES

CODES

RESEARCH

QUESTIONS

5, 5.a, 6, and 7

OBJECTIVE 3: To determine the factors influencing their desire or lack of desire to seek accountability and do claim-making for the reparation such as filing of legal cases and litigation

CASES HINDERING FACTORS - LEGAL

FACILITATING FACTORS - LEGAL

CODES

CASE 1 – 10

RESEARCH

QUESTIONS 12.2, 13, 14, 15, and 16

OBJECTIVE 4: To explore the potential of organizing these EJK victims to establish their own association to assist and support each other in their needs and to act as one voice in seeking justice and reparation

CASES POTENTIAL to ORGANIZE

CODES

RESEARCH

QUESTIONS 6, 7, 12.1, 12.2, and 13

OBJECTIVE 5: To identify the network of organizations and programs and services made available to surviving families of the EJK victims

CASES PSYCHOLOGICAL ASSISTANCE

EDUCATIONAL ASSISTANCE

FINANCIAL ASSISTANCE

LIVELIHOOD ASSISTANCE

LEGAL ASSISTANCE

CODES

CASE 1 – 10

OBJECTIVE 6: To identify effective strategies utilized by various organizations in promoting Human Rights and helong EJK surviving families

What are the effective strategies utilized by various stakeholders in the advocacy of promoting their Human Rights in seeking justice and accountability from the state/government?

PAGHILOM SOW CHR IV-A

Annex 8: Template for Data Coding of Participants' Answers to come up with Themes

OBJECTIVE 1 CODES (clustered into sub-themes)

IMPACT / CHANGES

Biological - loss of appetite

- physically tired/ stressed

- unable to sleep

- acquired vices

- physical health deteriorated

- "nabinat" or relapse after giving birth

- weight loss

- stunned/ tulala

Psychological - hurt

- cried a lot

- became aggressive / violent tendencies / irate / felt anger

- does not want to be interrogated about the ejk incident

- depressed

- unhealthy overthinking

- anxiety

- inactive in class

- stunned / unable or didnt want to show emotions

- showed trauma symptoms

- child became brave/ agrressive/ stubborn and vengeful

- self harm thoughts

- fear for safety/security

- longer patience/ more understanding

- fear of police officers

- stopped doing art

- dreaming of the victim

- Son had to stand as father of the household

- withdrew self from others

THEMES

- Physical deterioration

-Cognitive -behaviors

-security

Social (economic/ community)

- females mostly attended the funeral- moved/transferred home

- people were generally afraid to attend the funeral

- bullied in school / community stigma

- stopped attending school

- no budget for school projects

- acceptance from the neighbors

- stopped working

- loans to community/local lender

- been denied loans

-Fear

-Stigma / discrimination

-Financial struggles

-Community support

- pawned items

- death of victim seen as not normal by the school

- did not socialize

-loss of breadwinner / loss of income-generating fam member

- incurred debts

- loss of income

- had multiple jobs

- unpaid and cut utility service

- high suspicion towards others

- incurred absences in work / school

- blamed for what happened

Spiritual - stopped doing communion/ any church-related activity

- questioned god/faith

- faith became stronger/held onto her faith more

NEEDS

Biological Bio:

- Medical needs / medicine

- food and utility payment

- baby supplies

Psychological - Emotional support

- manage child's emotion

- provide explanation to children

- time / opportunity to properly grieve

- validation of information

Social (economic/ community)

- financial (for education and daily needs)

- financial (for document processing and funeral service)

- day to day expenses

- sense of security/safety

- community support

- school supplies

- withdraw from place of incidence

Spiritual - someone to bring back their faith

- explanation why it had to happen

GRIEVING - HINDERING pag-iyak / letting out of emotions (showing reaction to the incident)

Biological - numb

- body collapsed / weak body

Psychological - embarassed/demoralized to ask for help bc of cause of death

- did not want to show emotions / cannot be too emotional

Spiritual Stability

-basic needs

- Processing of emotions

- Information validation

-Financial stability

-Security

-Support system

Spiritual Stability

- lack of body wellness

-inability to show emotions

-desire for revenge

Social (economic/ community)

- clouded with desire for revenge

- inability to grieve due to large number of people/social anxiety

- discrimination/ heard derogatory remarks

- unemployed

-expensive burial fees

- loss of the primary provider

- fear for family's safety

- financially challenged network

- stressed with how to provide for children hence no time to grieve

-stigma

-financial instability

-security issues

Spiritual N/A N/A

GRIEVINGFACILITATING

Biological - received material aid (from external sources)

- sought refuge/shelter from family

Psychological - family physical and emotional presence

- letting emotions out through crying

Social (economic/ community)

- community emotional support

- community's character reference to victim's kindness

-neighbors took care of family (e.g. gave food; urged to sleep / eat properly, etc)

Spiritual - Logistical and emotional support from church

COPING- HINDERING

Biological

- Had to focus on survival hence no time to grieve / cope

- body was weak

Psychological - Triggers / visions

-wasnt allowed to attend brother's wake

- Self-blame

- Acquired vices

- Unhealthy overthinking

- Pitied their situation

Social (economic/ community)

- lack/insufficient government assistance

- Community/network is also financially challenged

- Unstable income/livelihood

-exorbitant funeral fees

-had to support the deceased's children

- No/Limited network/knowledge of/access to organizations

-stigma (e.g. bullying in school / community)

- unstable and insufficient income

- WOD hotspot community- Active presence of intimidation

-support from family

-support from community / orgs

-Expression of emotions

-external support

-external support

-external support

-Survival

- Retraumatization/ Trauma

Triggers

- Internal factors

-Stigma / discrimination

-lack of external support

-security issues

Spiritual - Feeling alone/forsaken

COPING- FACILITATING

Biological - material support from external sources (orgs)

-family looked out after each other / was each other's strength

Psychological - distracting the self - talking to friends, listening to music, dancing, etc

- does not want to feel weak

- Resting the mind

- Mother's presence and advices prioritizing the children

- sharing her story

- playing (children)

-family relying on one another / family sharing their emotions

-spiritual instability

-external support

-family as source of strength

-family as source of strength

-internal factors

Social (economic/ community)

- socializing (hanging out/ drinking with friends)

- financial support from organization and (paghilom)

-community support

- temporarily moved shelter

- belonging to a community (paghilom)

Spiritual - Praying/expressions of faith/church volunteer work

- believed in God

- Psycho-spiritual support of SOW/ PAGHILOM

RECOVERY- HINDERING

Biological - restless sleep until now

-pandemic vis-a-vis comorbidities

Psychological - another death in the family

- does not want to share feelings and thoughts

- trauma (gun and window)

- self-blaming

- acceptance of the reality

- visions of dead loved one (by family members)

- changed behavior/stubborness of child

Social (economic/ community)

- Unemployment

- isolation

- low/unstable income

- had to do multiple jobs/ overtime

-debts

- Discrimination/ Stigma in the community

-pandemic re: socialization

-external support

-safety

-spiritual guidance

-lack of body wellness

-retraumatization

-internal factors

-financial instability

-Stigma and discrimination

-pandemic

-security

-difficulty in meeting basic needs

- active presence of police/operations in the community

Spiritual - Questioning faith

RECOVERYFACILITATING

Biological -family eats together / takes care of each other

- Self-care

Psychological -hobbies / distracting self

- discernment

- self awareness

- self-reflection

- sharing own thoughts and feelings to others

- motivated by children, living family

- family members supporting each other/ mother takes time in explaining what happened to the children as honestly as possible

- mindfulness (that help is temporary and limited)

- affirmation of departed loved one's character

- societal significance of death of loved

Social (economic/ community)

- SOW / Paghilom livelihood, educ & in-kind assistances

- SOW members giving advice

- found new partner

-IDEALS / CHR / PhilRights legal assistance

- does not want others to suffer the pain they underwent / wants other survivors to heal as well

- initiative to nurture the help given

- words of encouragement/affirmation from community / family

- Paghilom / SOW's psycho-spiritual intervention - catharsis, letting emotions out, processing of feelings, etc

-Food packs from organizations

- societal significance of death of loved

Spiritual - surrendering to prayer/ praying

- spiritual family members

OBJECTIVE 2 CODES THEMES

VIEWS AND MEANINGS

- Acceptance of fate

- Filing a case will not bring back life of victim

- "Shift from anger to divine providence"

-spiritual instability

-Family as source of strength

-Internal factor

-Internal factors

-family as source of strength

-external support

-social justice

-spiritual stability

- Acceptance

- Awareness of rights

- From knowing nothing to being knowledgeable about human rights

- Realization of human rights violations committed by Duterte's Admin

- Government should follow democratic processes

- Justice is attainable once D30 steps down / justice is not attainable as long as D30 is in power

- Justice means for the truth to prevail (victims did not fight/resist)

- Wants justice

- Anger towards police/authorities

- Death of loved one has societal implications/symbolism, and could be a story of hope to others who have experienced EJK

- Wanting to "save youths" in honor of her brother

- Thankful because of the people who helped her raised child

- Needs to be strong / need to heal for others

- Hurting because children are suffering

- Combatting stigma

STRUGGLES - no witness / unidentifiable assailant

- witnesses are afraid to testify / perpetrators are not identifiable

- no personal knowledge of incident

- fearful

- they might be revisited by the perpetrators

- visited by the police numerous times

- hides from the police

- lack of trust towards law enforcement

- active presence of intimidation

- lack of information/awareness on the legal processes

- does not know the legal process and rights therefore intimidated

- wants to pursue case because there's evidence but can't due to financial constraints

- financial constraints

- justice comes with a cost/exchange

-was made to sign a (fishy) document by police

- was made to sign a (fishy) document by funeral

- altered cause of death in official documents

- intense anger

- Perception of Justice

- A story of hope

- The need to address discrimination/stigmatization

No witness

Fear, distrust, intimidation from police/assailants

Lack of awareness of legal processes

Financial contraints

Falsified information on the victim's death

Unprocessed emotions

Culture of Impunity

Unsupportive family

- feels that it's the victim's fault (plus community perception)

- lack of support from family ROLES & PROCESSES Legal reparation

- Has sinumpaang salaysay

- with filed case

- no documentation yet

- did not file

- knows importance of documentation

- knows she can document the scene but got scared

- not in the crime scene

- no direct role in case due to lack of personal knowledge of incident

- won the case (ZHAI)

Psychosocial reparation

- joined a program for assistance and support

- share knowledge of available assistance to people with similar situation

- supportive of family members who are pursuing the case

Legal reparation

- With minimal legal action (complainant)

- No legal action

- Has legal knowledge but did not take action

- Not involved in the case proceedings

- Won the case

Psychosocial reparation

- Sought for external support

- Encourages others in their pursuit for reparation

OBJECTIVE 3 LEGAL - HINDERING FACTORS

Biological Bio: N/A

Psychological Psycho: N/A

Social (economic/ community/ legal)

Social (economic / community):

- No witness / not enough information about perpetrators

- Not present during the incident

- Community resignation

- Same administration

- No witness/ not present during the incident

- Hopelessness in the community and justice system

- Altered cause of death

- Financial constraints

- Insecure about financial standing

- Lack support from family member

- Lack of awareness / information

- Active presence of intimidation

- Fear/ fearful of what the perpetrators might further do

Spiritual Spiritual:

- Surrendering the situation to God

LEGAL - FACILITATING FACTORS

Biological Bio:

Psychological Psycho:

- Desire to know who killed the victim and if it was really planned

- For the family's future

- Wants justice

- Plans to gather evidence

Social (economic/ community)

Social (economic / community):

- Different administration

- More knowledgeable about her rights

- Doesnt want other people to experience EJK / wants survivors to heal as well

- Threat to safety of her children

- Expanded support network

- Supportive family/ community/ friends

- Empathy because of similar regional background

- Financial constraints

- Unsupportive family member

- Lack of awareness of the legal process/rights

- Fear for one's life

- Acceptance and surrender

- Family motivation

- Motivated to seek justice

- Change in administration

- Knowledgeable of own rights - social*

- Desire for security, peace, and closure in the family and other people

- Strong support system

Spiritual Spiritual:

- Surrender to divine intervention

OBJECTIVE 4 CODES

POTENTIAL TO ORGANIZE

- Counsels/ coaches others

- Provide non-judgmental environment

- Welfare check

- Words of affirmation

- Make people feel they are not alone (both in experiences and in fighting for justice)

- Enjoyment in current support group

- Referral to the organization

- Referral to BRAVE (or similar activities)

- Does legal education to batchmates / community

- Government reformation

- Breaking of stereotypes

- Determination to remain strong for loved ones

- Faith/hopefullness/ enlightenment

Acceptance and surrender

OBJECTIVE 5

PSYCHOLOGICAL ASSISTANCE

- SOW formation sessions

- Paghilom psycho-spritual sessions

- IDEALS BRAVE Sessions

- UP, Ateneo, La Salle theater

- PAGHILOM theater

- Community support

- MAG Medicine, medical consultation

THEMES

I. Support System and Safe spaces (Social Capital, Sense of Community)

II. Network and capacity-building

III. Identified need for cultural and institutional reforms

IV. Family motivation

V. Spiritual factors

* Role of CSOs/NGOs/AGs in reparation/assistance/claimmaking

* Access to/ availability of referral pathways

* Role of Govt Institutions in reparation/assistance/claimmaking

I. Psychosocial and spiritual interventions

II. Creative outlets

III. Community Support

IV. Other medical assistance

EDUCATIONAL ASSISTANCE

- Paghilom - monthly allowance

- DLSU School allowance

- DLSU Scholarship

- Barangay Level Program

- DLSU school supplies

- SOW School supplies

FINANCIAL ASSISTANCE - Friends and neighbors - cash and in-kind assistance

- Baclaran Church - cash assistance

- SOW/ Ina ng Lupang Pangako Parish - cash & in-kind assistance

- PAGHILOM allowance

- Local church - in-kind assistance

- UP, Ateneo, La Salle - in-kind assistance - groceries, theater plays

- LGU / Government Official (burial/funeral assistance, cash assistance)

- SSS - pension

- DSWD burial / fin / other in kind assistance

LIVELIHOOD ASSISTANCE - SOW - Tailor

- SOW financial support as capital

-PAGHILOM - livelihood capital

LEGAL ASSISTANCE - IDEALS - documentation and SS

- CHR - filed case, documentation, investigation

-PhilRights - legal education

- Amnesty - Awareness on Legal Process, Leadership and Capacity Building

- FLAG

I. Stipend and Scholarships

II. Institutional support

III. In-kind support

I. Community resource mobilization

II. Church-led initiatives

III. Assistance from academic communities

IV. Government assistance

I. Livelihood capital

II. Social Enterprise (and the aquirement of new skills?)

* III. Absence of government-led livelihood initiatives

I. Documentation

II. Case filing

III. Capacity building