Communal unity

 By : Jupiter D. Cabig, Jr.

 Trending right now in social media platforms are community pantries in Luzon and Visayas (it reached Boracay), where people are encouraged to give or receive, according to their capacities and needs.Though, this is not a new concept, but the burdening effects of the COVID-19 pandemic has inspired members of community, regardless of economic status, to respond proactively to current dilemma such as hunger, inability to purchase basic commodities, limited movement, among others. This act of deviation from the individualistic nature of human beings also unpacks our deep sense of empathy and compassion in times of crises. It showcases our ability to overcome situations, not by mere resilience, but by empowering the ones who are capable to lead and give and committing to greater causes. 

In the Philippine culture, the rise of community pantries is likened to bayanihan. Simply, it translates to the inclination to help as a community, grounded on the recognition of other Filipinos as kapwa, which is coined by Filipino psychologist Virgilio Enriquez to denote shared identity and equal respect of fellow human beings. Such Filipino character also appreciates one’s role in the social sphere – to contribute for the betterment of your kapwa. Given the tight social relations among Filipinos, the distinct culture of bayanihan transcends certain limitations. This is observed in community pantries where even those who had lost so much during the pandemic have contributed significantly just to sustain the pantries. Tricycle drivers, business and shop owners, farmers, locals, and many more took the initiative to be there for one another.

The observed communal unity is also a show of communal resistance. In an article published by Philippine Daily Inquirer, sociologist Athena Charanne Presto posited that, “Community pantries can be seen as acts of resistance against three things: first, against a government that fails to adequately address citizens’ needs; second, against a biased and discriminatory view of the poor as selfish and greedy; and third, against aid initiatives from institutions that are difficult to trust.” Given her analysis, it suggests that social problems, exacerbated by the pandemic, are structural and systematic. Of course, this is not to solely blame the government for the inefficiency of vaccine rollout and slow distribution of relief and monetary assistance, but to make those perpetrators of abuse and corruption accountable such as those who cut off the vaccination list for “VIP treatment”, or those who pocketed the money for personal gains, or those who spread false and malicious information amidst the health crisis.

Indeed, the rise of community pantries is sign of empowered communities and vibrant culture of pakikipagkapwa-tao. It sparks a movement of building communities that are self-sufficient, regardless of the situation. It manifests a symbiosis, which is void of negative Filipino values such as crab mentality, passivity, “bahala na”, among others. It grounds us on our Filipino roots – of pakikipagkapwa-tao – which highlights the importance of collective action without demanding for something in return. Above all, let us continue to call for mass testing, aggressive contact tracing, dissemination of accurate information, and immediate vaccination to surely put an end to this pandemic.