Eubios Journal of Asian andInternational Bioethics
EJAIB Vol. 30 (8) October 2020
www.eubios.info
ISSN 1173-2571 (Print) ISSN 2350-3106 (Online)
Official Journal of the Asian Bioethics Association (ABA)

Copyright ©2020 Eubios Ethics Institute(All rights reserved, for commercial reproductions).

Contents

pageStatement on Environmental Impacts of the
COVID-19 Pandemic - World Emergency COVID19
Pandemic Ethics (WeCope) Committee
402
Environmental Impacts and Implications of the COVID-19
Pandemic - Darryl Macer, Abhik Gupta, Deborah Kala Perkins,
Lakshmi Vyas; Nilza Maria Diniz, Suma Parahakaran,
M. Selvanayagam, Ayoub Abu Dayyeh, Layne Hartsell,
Thalia Arawi, Mihaela Serbulea, Nader Ghotbi
404
Exploring the wild-life trade and human impact on wildlife
environment- A window to the Covid-19 incident- Suma Parahakaran
414
Can’t See the Wood for the Trees – Is Smoke from
Agricultural Practices Clouding the Issue? A Survey of
Public Opinion, Knowledge and Understanding of Air
Pollution in Rural Thailand - Alexander R. Waller
418
A Family-Based Approach to Reforestation Program Basedon a Forecasted Water Availability for the Present andFuture Needs: The Case of the Department of Environment
and Natural Resources (DENR) Davao del Sur- Archelito Mallari & Rogelio Bayod423
Global ways in integrating bioethics- Michael Cheng-tek Tai
433
New Normal or Post-Normal? Philosophical Implications of
the Covid-19 Pandemic - Christopher Ryan Maboloc
438
COVID-19 and Spiritual Needs of Filipinos: The Battle against
Faith Expression and Fear of the Virus Randy A. Tudy 440
Laying the groundworks for education of children in the
new normal: The case of DepEd Southern Mindanao-Rogelio P. Bayod and Christine May D. Bayod
443
Figuring out how to live in a post-pandemic world- Christopher Ryan Maboloc
449
Volunteering’ as Praxis During COVID-19: Experiences from
Bangladeshi Migrant Workers in Malaysia and Indigenous
Communities of Bangladesh - Jahid Siraz, Haris Abd Wahab,
Rashid Mohd Saad, Parimal Kumar Roy
452
Help Seeking Behavior of Young Filipinos Amidst
Pandemic: The Case of Cor Jesu College Students- Jeric Anthony S. Arnado and Rogelio P. Bayod463
How Ethical Issues at the End of Life are Approached inChildren: A Phenomenological Study of Pediatricians inPakistan- Sarosh Saleem, Sana Tariq and Nosheela Rafique 467
Stigmatization in the wake of COVID-19: Considering a
movement from ‘I’ to ‘We’ - Piyali Mitra
472
Editorial information
476

Editorial address, and all correspondence to:Prof. Darryl Macer
Email: darryl@eubios.info

Editorial: Save the Planet!
In this eighth issue of EJAIB for 2020 there are 13
papers on environmental ethics, bioethics, COVID-19
pandemic ethics and medical ethics topics from aroundthe world. The Statement on Environmental Impacts of
the COVID-19 Pandemic is the sixth statement from theWorld Emergency COVID19 Pandemic Ethics (WeCope)
Committee. It is addressed not only to governments, butalso educators, citizens and all organizations. There arealso several papers in this issue on the concepts of what
is a new normal or new world order, that feed into
ongoing work by the WeCope committee.
The accompanying background paper provides
more academic rationale for the Statement and raises anumber of questions of how the positive impacts to theenvironment that have been associated with theeconomic slowdown and social distancing policies, may
be used as a renewed opportunity to recommit
ourselves to the environmental commitments countriesof the world, and people, have made to reduce carbon
dioxide emissions, reduce biodiversity loss, andgenerally save the planet. There are also papers by
Suma Parahakaran on the wildlife trade, and Alex
Waller presenting the results of public surveys on air
pollution in Thailand. Mallari and Bayod present
detailed data to examine the impacts of a family-based
reforestation program in the Philippines. Papers by
Ryan Maboloc and others explore the new normal.
Michael Cheng-tek Tai addresses some global ways
to integrate bioethics globally. The need for practicalbioethics has been raised in the Eubios International
Bioethics Declaration in 2002, and in this issue, Jahid
Siraz et al. study the role of volunteering withcomparisons from Bangladeshi Migrant Workers in
Malaysia and Indigenous Communities of Bangladesh,and show how people can exercise practical bioethics
during the COVID-19 pandemic. We have seen many
people all around the world come out in solidarity tohelp those in need, and we can see many vulnerable
persons as discussed in the September 2020 issue.
Holistic approaches to bioethics are presented in arange of papers, mostly from the International Public
Health and Bioethics Ambassador Conference series.
IPHA10 will be held on 1-3 October, just after the
publication of this issue of EJAIB. Some of those andother papers await readers in the 2021 issues of EJAIB.
- Darryl Macer

402

Eubios Journal of Asian and International Bioethics 30(8) (October 2020)

Statement on Environmental Impacts of
the COVID-19 Pandemic
World Emergency COVID19 Pandemic Ethics (WeCope)
Committee (13 September 2020)
As an independent, multidisciplinary and cross-culturalcommittee, comprised of experts from cultures andnations across the world, we offer the following
recommendations on the environmental impacts of the
COVID-19 pandemic.1
1) Everyone and all organizations and countries should
adopt the Earth Charter2) All countries should implement the Environmental
Treaties they have already signed and ratified.
3) Everyone and all organizations and countries consider
the level of consumption that is necessary that iscompatible with sustainable living.
4) The destruction of rain forests and other criticalbiodiversity hotspots should be stopped immediately. In
return for stopping the destruction of these spaces, theindigenous people who are home to these places should
be given all kinds of incentives to continue to be theguardians. Where possible this assistance can beprovided through countries which should enact laws toprotect both the guardians and biodiversity hotspots.
5) Representatives of surviving indigenous communities
should be formally represented on all national andinternational forums so that together all Peoples withhumility can learn the art of protecting Mother Earth.
6) Effective public health policy must recognize theimportance of interactions between humans and animals
to reduce zoonotic diseases. Policy makers should
consider the agency of animals in both rural and urban
areas.
6) Effective public health policy must recognize theimportance of interactions between humans and animals
to reduce zoonotic diseases. Policy makers should
consider the agency of animals in both rural and urban
areas. All countries may adopt the "One-Health" model ofhealthcare, that recognizes the connections among
humans, animals, and the environment as a whole.
7) Urban transformation policies must be implemented.
There is a need for access to healthy behaviors including
green spaces, sanitation, clean water, and so on. We must
reduce displacement of residents of lower economic
levels from natural habitats for setting up of commercial
industries and factories and directing foreign aid
towards achieving that purpose.
8) Reduction of poverty must be achieved, because not
only does it harm people but it also harms theenvironment. Creating alternative arrangements within
the villages including good education facilities,
alternative cash and food crops, good infrastructure, andso on to reduce rural to urban migration and over
population in cities, by altering the pull and push effects
of poverty.
1 This Statement draws on ideas and literature from many sources,and developed from a background paper, that follows this Statement(Darryl Macer, Abhik Gupta, Deborah Kala Perkins, Lakshmi Vyas;
Nilza Maria Diniz, Suma Parahakaran, M. Selvanayagam, Ayoub Abu
Dayyeh, Layne Hartsell, Thalia Arawi, Mihaela Serbulea, Nader Ghotbi,

9) As we emerge from the pandemic, it is timely to reflect
on how non-essential motorized travel can be reduced
from the previous norms in order to reduce
environmental pollution, and to continue our reflections
on the definition of non-essential. The balance between
human need and desire is a critical ethical issue, and the
WeCope Committee Statement on Autonomy andResponsibility is useful in reflection.
9) As we are trying to emerge from the pandemic, it istimely to reflect on how non-essential motorized travel
can be reduced from the previous norms, and car poolingencouraged in order to reduce environmental pollution,and to continue our reflections on the definition of nonessential. Also all should encourage public
transportation which is lower on CO2 emission per capita
per mileage covered, and focus on developing no-carbon
emission public transportation, electric vehicles charged
with clean PV power and so on. The balance between
human need and desire is a critical ethical issue, and the
WeCope Committee Statement on Autonomy andResponsibility is useful in reflection.
10) New buildings should architecturally passively
designed, wherever possible have energy efficiency
audited, cost effective methods of renewable energy
supply installed, as well as introducing thermallyinsulated walls, roofs and external openings, recycle
water, increase the green areas, where as governments
should provide financial incentives for this transition.
However, existing buildings should also be shaded andventilation enhanced in hot climates. In cold climates
existing buildings should have their thermal insulation
upgraded supported with subsides.
11) Local production should be encouraged. Innovations
should be adopted, such as environmentally appropriate
vegetable gardens, fruit trees and aquaculture at homes
and public places for better hygiene, nutrition and health,as we face a pandemic.
12) There should be enhanced and transparent
communication and use of all appropriate technologies
forsurveillanceofpandemics,
monitoring
environmental data including internal and external air
quality.
13) Educational policies related to integrating
traditional, indigenous wisdom and their spiritual
practices should be integrated into the curriculum.
Interdisciplinary knowledge, theory and practice forsustainability issues existing locally and globally provide
concrete examples of knowledge for the preservationand conservation of wildlife and protection of species
that are useful in education.
14)
Educational
policiestoincludethehuman/animal/plant nexus as well as zoonotic and plantdiseases should be integrated into the environmental
and sustainability education curriculum.
15) Reflections and alternative world-views that provide
the perspectives of all living beings can be identified inevery culture, and frameworks for discussion of thebioethical dilemmas in the curriculum in every country(2020) Environmental Impacts and Implications of the COVID-19
Pandemic, EJAIB 30 (8) (October):) and benefited through comments from other persons as well.
https://www.eubios.info/world_emergency_covid19_pandemic_ethic
s_committee

Eubios Journal of Asian and International Bioethics 30(8) (October 2020)
benefit from intercultural dialogue from the perspectivethat we, human beings, have as a member of our world,with all beings. The promotion of intercultural andinterfaith dialogue which enables the younger
generation to view common lessons will promote global
well- being and stewardship for the environment and a
responsibility to bequeath it healthy for future
generations.
The evidence from the past decades of bioethics andenvironmental education leave no ambiguity - these
discussions are welcome by students, and lead to better
educational outcomes in students minds and hearts aspart of every nations responsibility to prepare a maturecommunity that is better prepared to discuss and makesome tough decisions, such as those listed above.
- Members, World Emergency COVID19 Pandemic Ethics(WeCope) Committee
https://www.eubios.info/world_emergency_covid19_pa
ndemic_ethics_committee
Dr. Thalia Arawi (Lebanon)
Dr. Mouna Ben Azaiz (Tunisia)
Dr. Lian Bighorse (San Carlos Apache Nation, USA)
Dr. Andrew Bosworth (Canada)
Dr. Rhyddhi Chakraborty (India, UK)
Mr. Anthony Mark Cutter (U.K.)
Dr. Mireille D'Astous (Canada)
Dr. Ayoub Abu Dayyeh (Jordan)
Dr. Nilza Maria Diniz (Brazil)
Dr. Hasan Erbay (Turkey)
Prof. Nader Ghotbi (Japan)
Prof. Abhik Gupta (India)
Prof. Soraj Hongladarom (Thailand)Prof. Miwako Hosoda (Japan)
Prof. Dena Hsin-Chen Hsin (Taiwan)
Dr. Anower Hussain (Bangladesh)
Prof. Bang-Ook Jun (Republic of Korea)
Prof. Hassan Kaya (South Africa)
Dr. Sumaira Khowaja-Punjwani (Pakistan)
Prof. Julian Kinderlerer (South Africa)
Dr. Lana Al-Shareeda Le Blanc (Iraq)
Prof. Marlon Lofredo (the Philippines)
Dr. Manuel Lozano Rodríguez (Spain)
Prof. Darryl Macer (New Zealand)Prof. Raffaele Mantegazza (Italy)
Dr. Aziza Menouni (Morocco)
Dr. Endreya Marie McCabe (Delaware Nation, USA)
Dr. Ravichandran Moorthy (Malaysia)
Prof. Firuza Nasyrova (Tajikistan)
Dr. Suma Parahakaran (Malaysia)
Prof. Maria do Céu Patrão Neves (Portugal)
Prof. Deborah Kala Perkins (USA)Prof. Osama Rajkhan (Saudi Arabia)
Ms. Carmela Roybal (Tewa Nation, USA)
Prof. Mariodoss Selvanayagam (India)
Prof. Mihaela Serbulea (Romania)
Dr. Jasdev Rai Singh (England)
Dr. Raquel R. Smith (USA)Prof. Takao Takahashi (Japan)
Dr. Ananya Tritipthumrongchok (Thailand)Prof. Erick Valdés Meza (Chile)
Dr. Lakshmi Vyas (UK)Prof. Yanguang Wang (China)
2https://www.eubios.info/world_emergency_covid19_pandemic_ethic
s_committee

403

Prof. John Weckert (Australia)
Dr. Anke Weisheit (Uganda)
Inquiries to: Prof. Darryl Macer, Chair, WeCope Committee;
Email: darryl@eubios.info Tel. +1-949-439-9307

Environmental Impacts and Implications of
the COVID-19 Pandemic- Darryl Macer, Abhik Gupta, Deborah Kala Perkins,
Lakshmi Vyas; Nilza Maria Diniz, Suma Parahakaran, M.
Selvanayagam, Ayoub Abu Dayyeh, Layne Hartsell, Thalia
Arawi, Mihaela Serbulea, Nader Ghotbi
Members, World Emergency COVID19 Pandemic Ethics(WeCope) Committee
Correspondence Email: darryl@eubios.info
PreambleThis background paper provides the context to therecommendations of this paper, that were adopted by the fullWorld Emergency COVID19 Pandemic Ethics (WeCope)
Committee as the Statement on Environmental Impacts of
the COVID-19 Pandemic (13 September 2020). This paper ispublished in Eubios Journal of Asian and International Bioethics
30 (8) (October 2020), 402-422.
Table of Contents
1. Environmental impacts of COVID 19 Shutdown
2. Environmental ethics
3. Consumption
4. Fall in global emissions of anthropogenic chemicals into theatmosphere
5. Environmental consequences of reduced travel
6. Prevention and control of zoonotic viruses and other‘ecological explosions’
7. Intensive animal agriculture
8. Changed approaches to conservation
9. Changed and integrated economic and ecological approach toan ecocentric reorientation in economic resurgence and fairtrade
10. Environmental education
11. Conclusions
12. References

1. Environmental impacts of COVID 19 Shutdown
In a short span of time, SARS-CoV-2 corona virus and
COVID-19 has disrupted the world order and normal life.
What we call the “shutdown” is a closure of many
schools, offices, shops, and businesses in the majority ofcountries around the world. Since a high proportion of
the human population was “locked” at home, with few
people on the streets, trains, cars, trucks, flights and anumber of other activities have come to a standstill.
What happened? In accordance with the ethical principleof non-maleficence, and the dread of death or in order tosave the lives of citizens, a temporary “lockdown” wasenforced in most countries as a public health measure.
The governance, community and public health aspects ofthese policies are considered in other papers of theWorld Emergency COVID19 Pandemic Ethics Committee(WeCope). 2 In this paper we explore some of the404

Eubios Journal of Asian and International Bioethics 30(8) (October 2020)

environmental impacts and related issues of the first six
months of the COVID-19 pandemic.
In many cities the animal kingdom had a good respite,
particularly birds, insects and bees could move freely.
Depending where we live, it may have been flamingos
visibly present, wild boars, of elephants, nilgai, bear, wildgoats, dolphins, antelopes, deer, hippopotamus andnumber of other animals being spotted in areas where
human activity had otherwise dispelled them.3 In cases
where these animals were fed through tourism, there
have been cases of hunger as well, both in wild-life parks
and in zoos. We are also tragically witnessing extensive
human hunger4 and displacement; the toll of suffering of
humanity due to hunger resulting from the poverty andtoppled economies induced and by the COVID shutdown
may more than triple the number of deaths from thevirus. In this report we address some of these issues.
Regarding the environment, ecological responses tothe shutdown were an outstanding expression ofnature’s resilience. With up to 26% mitigation in
polluting agents5 the response included clear skies, cleanrivers and oceans, animal freedom, and increased
visibility. There is predicted to be substantial reduction
in carbon dioxide emissions in 2020 (Le Quéré, et al.,2020).6 Mountains which were usually hidden by smoke
became visible, from Nepal to Nigeria. This is due tocombinations of a reduction in traffic, both on land andair, reduced emissions from industry and factories andreduction of particulate matter in the atmosphere. Thereis also a significant reduction in seismic noise, with
reduced land and air travel, less fracking for oil and otherindustrial disturbance. The relative silence from humanactivity has allowed a reemergence of natural harmonics.
Even as we emerge from the COVID-19 pandemic, thethreats of similar zoonotic viruses affecting us andexposing us to the twin danger of widespread morbidity
and loss of life, as well as loss of livelihood and economic
depression will remain. We have also seen thevulnerability of the present model of a range of areas
including public health, economic sustainability, social
welfare and others. In the post-COVID-19 phase, we havethe opportunity to evolve a new model which lays moreemphasis on ecosystem-based development andlifestyle. We need to ensure augmentation of local foodand renewable energy production along withconservation of biodiversity. In this report we explore
selected areas that need our attention. We refer readers
to a forthcoming WeCope report that will explore thelinkages between COVID-19 and the possible new worldorder, a new way of looking at the goals of development
and the pursuit of happiness, noting that there is linkage
to the environmental issues which is the focus of thisreport.

2. Environmental ethics
Environmental ethics explores the relationship between
human beings and the environment. Humans are a partof a society co-existing with other living creatures, which
includes plants and animals. This ecocentric ideology is avery important part of our world and is considered to bea functional part of what it means to be human.
Ecocentric approaches demand that in moral decisions
we consider our fellow creatures (Macer, 1998). It’s not
only for their preservation, but also beneficial for ourquality of life (Bosworth, et al., 2012). ”Environmental
ethics is a branch of applied philosophy that studies theconceptual foundations of environmental values as well as
more concrete issues surrounding societal attitudes,
actions, and policies to protect and sustain biodiversity
and ecological systems.”7
Most flora and fauna as well as non-living parts ofnature itself have seen positive impacts from thispandemic. It seems as if the plants and animals arereclaiming the land that we forgot to share with them orinstead snatched away from them. Also, it is quite vividthat environment seems to have activated the hidden
reset button that it had, to replenish itself and recoverfrom the aftereffects of our rapid industrialization. All ofthese can be categorized as the positive side effects of
COVID-19. For example, it was reported in India that as aconsequence of lockdown, along the coast of the easternstate of Odisha, over 475,000 endangered Olive Ridley
sea turtles have come ashore to dig their nests and laid
eggs (maybe sixty million), according to the “Mind
Unleashed”.8
Environmental pollution is one the greatest
challenges that the world is facing today, and as Leopold(1949) and Carson (1962) have written, pollution occurs
when our ethics is not good. An important point iswhether non-human beings only have an instrumental
value or whether they also have an intrinsic value.
Aristotle said that “nature has made all things specificallyfor the sake of man”, which means non-human beings
only have an instrumental value; they are meant to serveas ‘instruments’ for human beings. From ananthropocentric point of view (which lays emphasis on
human beings), the use of other living elements in natureby humans is only right. Causing them harm or
destroying them is wrong only because it eventuallyaffects human life. With this view, cruelty to animals is
wrong because it develops insensitivity, and not because
animals should not be harmed (Regan, 2009). Or the
felling of trees (Stone, 1972) is wrong because it
eventually causes loss of food sources for humans, andnot because it is simply unethical. According to Holmes
Rolston III (1997) the protection of species is our moral
responsibility as they have an intrinsic value. In his view,the loss of a species spells disrespect to nature’s processof speciation. According to him, biological processes

https://www.google.com/url?sa=t&rct=j&q=&esrc=s&source=
web&cd=&ved=2ahUKEwidteqe9OTpAhVxNX0KHSUPC9IQFjAEegQIA
RAB&url=https%3A%2F%2Fwww.theguardian.com%2Fworld%2F20
20%2Fmar%2F22%2Fanimals-cities-coronavirus-lockdowns-deerraccoons&usg=AOvVaw0b4UUX1n9JLSNSCQRqMY15;
https://www.cosmopolitanme.com/life/coronavirus-is-having-areally-positive-impact-on-the-environment
4
https://www.newyorker.com/news/q-and-a/the-coronaviruscrisis-will-lead-to-catastrophic-hunger

5

3

https://www.visualcapitalist.com/coronavirus-lockdownsemissions/6 https://www.bbc.com/news/science-environment-52485712
7 Nature.com
8 https://themindunleashed.com/2020/03/with-india-on-lockdownendangered-sea-turtles-on-course-to-lay-sixty-million-eggs-thisyear.html?fbclid=IwAR31pUL97QcvJSF5ZAfKiJgVFPpkwuqJwXujG4GI
6SrhYjasGijqjqPKatE

Eubios Journal of Asian and International Bioethics 30(8) (October 2020)
deserve respect. Thus, any action that translates into
disregard for the environment is unethical. We referreaders to many books that explain more about
environmental ethics.
We have certain duties towards the environment. Our
approach towards other living entities should be basedon strong ethical values. Even if the human race isconsidered as the main constituent of the environment,
animals and plants are also important. They have a rightto get a fair share of resources and lead a safe life
(Bosworth et al., 2012). By our environmental
degradation and over exploitation of our natural
resources, we are risking the lives of future generation.
We have to strike a balance between our needs and theavailability of resources, so that the forthcoming
generations are able to benefit for their use. Even if weare not able to leave a better environment for our future
generation at least we should not deteriorate the qualityof our environment and the bioresources. Therefore, it isvery important to be remembered that environmental
ethics is our moral responsibility to preserve andconserve nature for future generations of life andposterity.
3. Consumption
The main drivers of environmental harm from the socioeconomic perspectives include emissions of substances
because of free movement of goods, services, capitals andworkers, industry, trade, tourism, forest fires,
deforestation, wildlife trade, and conversion of forests toagricultural land. Increased consumption is associatedwith high use of electricity and transport emissions. The
quality and quantity of freshwater and groundwater isaffected. Acidification, contamination and salinity of soil,
and soil erosion, as also generally increased with moreconsumption. The divide between rural and urban areas
is changing and agricultural practices affect theenvironment.
We can also consider the imbalance between rich andpoor countries in energy consumption, fossil fuelconsumption, and use of raw materials. The broad
imbalance has been called by some a global apartheid(Haviland, 1997). One North American consumes several
hundred times the resources of most Africans. So many
indicators of quality of life vary between rich and poor
countries, such as life expectancy, pollution-relateddiseases and leisure time. The right to personalenjoyment of a love of life is denied to many of theworld’s population by economic and social structures
because of a lack of love shown to neighbor (Macer,1998). Whether the time of reflection during the COVID19 has reduced materialism is unclear at present,
because one of the reasons behind reduced financial
spending is also increased unemployment.9
The wildlife trade has contributed to loss of animals
and species as biodiversity is depleted (Bosworth, et al.,2012; Parahakaran, 2020). There are existing methods toallow us all, and countries to analyse the economic,
environmental and social impacts of actions, and to offer
guidance on sustainability impact assessment (OECD,
9 These issues are being discussed in the WeCope Committee report on

CVOID-19 and the New World Order.

4052010). Examples of areas for reducing socio economic
drivers which harm the environment are provided in the
Appendix in Teaching Resources.
Sustainable living involves not just efficient agriculture,
but also minimizing our energy use and pollution. The
spirit of love is to minimize consumption anddisturbance of others. It involves changing public policy
and the very way people think. We must realize how
important the use of new technology is when it aids thisprocess, and work towards this goal. The type of researchthat is required for a transition to a lasting earth is ofthree broad types (Macer, 1994). One is the use of science
to discover the workings of nature, such as elemental
cycles, and developing technology for energy andresource conservation. Another is economic systems thatare consistent with sustainable living. Recent reportssuggest that technical change alone will not allow aswitch to sustainable living because the global economic
system may not be able to be made compatible withsustainability (Krupp, 1993). Even with an optimistic
view, the time delay in global implementation of newtechnology would mean that the world may be very
different from that of today.
We need a fresh approach to add to the battle ofprotecting the environment. In the long term the mostimportant approach is a lasting change of humanattitudes to those that are compatible with sustainable
life. We need lifestyle change (Macer, 1994; 1998). We
cannot isolate any environmental problem from thewhole crisis of modern life. The environment is
influenced mainly by human behaviour, national andinternational development, economics and politics.
The recognition that we live on "Spaceship
Earth" has led to the growing acceptance of international
accords, such as the United Nations Bills on Human
Rights, the Law of the Sea, the Montreal Protocol toeliminatetheproductionofozone-depleting
chlorofluorocarbons, and the Antarctic Treaty ban on
mining. As Peoples of the world attempt to unite more,
especially in the increasingly positive international spiritof the last few years, further agreements on global
responsibility will be made. However, lasting attitudechange to proper stewardship is required to save theplanet. There is a danger that like the many short-lived
public concerns of the last few decades, the focus on
ecological survival will pass. In order to assure thepermanent attitude change that is necessary for a lasting
earth, we must consider how people view life (Macer,1998).
4. Fall in global emissions of anthropogenic
chemicals into the atmosphere
During the early April 2020, global carbon dioxide
emissions decreased by 17% when compared to the2019 levels. After the COVID-19 shutdowns, researchers
suggested that government actions and economic
support will influence global carbon dioxide emissions(Le Quéré et al.,2020). There are many sources ofgreenhouse gases (GHGs) across many sectors of
economic activity.

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Eubios Journal of Asian and International Bioethics 30(8) (October 2020)

These include many sources such as coal-fired power
plants, transportation, intensive animal production, data
centers and communication networks. Even things suchas smart phones10 are associated with GHG emissions intheir production energy where the material extraction
related to the mining activities and the energy used in
manufacturing (Belkhir & Elmeligi, 2018). Some of thedata is hidden. Human impact on the environment needs
to be measured (COMEST, 2010) and assessed. A
summary of the 2020 emissions by country is in Figure
1.
Figure 1: Carbon dioxide emissions(Source: Union of Concerned Scientists)

200 tons of disposable Personal Protection Equipment
including gloves and face masks as waste per day during
the outbreak, up from the previous average of less than
50 tons.13 As the entire world population shifts to usingmasks, this is a new item of trash. Certain members of the
population are at higher risk of adverse impacts fromexposure to medical waste including cleaners, janitors,
garbage collectors, not only health care workers.
China has asked sewage treatment plants tostrengthen their disinfection routines to prevent
coronavirus from spreading through sewage, mostly
through increased use of chlorine. There are also reportsof the virus being detected in sewage water even in
December 2019 in Northern Italy, suggesting that thevirus was circulating earlier than initially recognized. In
the Netherlands, traces of the COVID-19 coronavirus
were detected in untreated wastewater six days before
the first case was reported. Traces were detected in
untreated wastewater in the Swiss city of Lugano when
only one case had been confirmed, and in Zurich after
only six infections. Wastewater surveillance showedthat community transmission in Valencia, Spain beganearlier than previously believed. 14

Marshall Burke, a researcher at Stanford University,
calculated the improvements in air quality recorded in
China may have saved the lives of 4,000 children under 5
years old and 73,000 adults over 70 years of age. 11
Variations of pollutant levels over the world arerecorded on the website www.CovidExplore.com.
Reductions in nitrogen dioxide levels are clear, but
PM2.5 levels were not found to be correlated closely.
According to China's Ministry of Ecology andEnvironment, the average number of "good quality airdays" increased 21.5% in February 2020, compared tothe same period last year in Hubei province, theepicenter of the coronavirus pandemic. According to
China's Ministry of Ecology and Environment, data
recorded between January and March 2020 reflects an
84.5 per cent increase in days with good air quality in
337 cities, and satellite data from the United States
National Aeronautics and Space Administration shows adrastic decline in nitrogen dioxide over China. “In(January and February) of 2020, NO2 values in easternand central China were significantly lower (from 10 to 30
percent lower) than what is normally observed for thistime period,” according to NASA.12
Although there is reduced consumption from reduced
economic activity, there is increase in some forms ofwaste. Hospitals in Wuhan produced an average of over

5. Environmental consequences of reduced travel
Our lifestyle choices affect our environmental footprint(Hansla et al., 2008). Air pollution has decreased as
COVID-19 has slowed all travel. COVID-19 pandemic isshutting down countries across the world, causing asignificant decline in air pollution in major cities ascountries implement stricter quarantines and travel
restrictions However, the pandemic’s unintended
climate impact offers a glimpse into how countries andcorporations are equipped to handle the slower-moving
but destructive climate crisis. So far, researchers warnthat the world is ill-prepared (REF).
Travelling by automated transport has negative
effects on the local environment, including air, noise, andwater pollution and on land use. These effects have
implications on human health and well-being. The
emissions of greenhouse gases by some transport modes
also contributes to climate change, with possible impacts
on the long-term sustainability of the planet. There is aneed for governments to adopt policies to reduce car andair travel and promote modes of transportation withlower environmental impact.
The negative consequences of heavy automotive use
include the use of non-renewable fuels, a dramaticincrease in the rate of accidental death, the disconnectionof local community, the decrease of local economy, therise in obesity and cardiovascular diseases, the emissionof air and noise pollution, the emission of GHGs,
generation of urban sprawl and traffic, segregation ofpedestrians and other active mobility means oftransport, decrease in the railway network, urban decay
and the high cost per unit-distance on which the carparadigm is based and contributes to climate change.

10 https://apple.news/AWnBYF78SQHSKr0h1Z4Cklw

13 https://hb.qq.com/a/20200310/028362.htm

https://www.cnn.com/2020/03/17/health/china-air-pollutioncoronavirus-deaths-intl/index.html

14 (PDF) A COVID-19 Bridge Over Troubled Water. Available from:11

12

https://www.earthobservatory.nasa.gov/images/146362/airbornenitrogen-dioxide-plummets-over-china

https://www.researchgate.net/publication/343193691_A_COVID19_Bridge_Over_Troubled_Water [accessed Jul 29 2020].

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The sharp decline in commercial air travel is also
reducing pollution. We are all aware of tourism, though
we can see over-tourism in places like Venice, Barcelona,
Paris, Florida, and so on. Another unexpected effect on
the environment from the coronavirus has been seen in
Venice, Italy. With tourists’ numbers culled because of
the virus, the waters in Venice’s canals are cleaner thanthey have been, so much so, in fact, that fish can be seen
once again in the canal’s transparent waters. 15 The
problem includes the results of cruise ships disgorging
thousands of people for half-day visits that overwhelm
the destination but leave little economic benefit. There isalso the rush to beaches in Thailand and Southeast Asia,
since the Caribbean was already significantly destroyed.
Sustainability concerns in the travel and tourism sectors
extend far beyond carbon emissions.
Aviation emissions include GHGs and nitrogen oxides(NOx), water vapor, particulates, contrails and cirrus
changes have additional warming effects. Cheap airline
fares encourage weekend breaks that have inundated oldcities such as Prague and Dubrovnik. The need for
growth becomes self-perpetuating as tourism
dependency locks communities into the system. Tourism
is embedded in the cultural ideology as an essential pillar
to achieve endless economic growth. For instance, theAustralian government prioritises tourism as a “supergrowth industry”, accounting for almost 10% of“exports” in 2017-18.16
The speed of vehicles on roads, the make of vehicles,
congestion, stop-start driving conditions, size of thevehicle such as buses, coaches, trucks, and other logistics
are all factors that decide the total emissions. Noise is an
important product out of transportation industry
depending on the nature of road surfaces, mix of vehicles
on the road, the use of horns, the age of the vehicles.
When a large vehicle passes near a house, the windows
vibrate, and the continuous passage of vehicles has
negative impact on the adjacent houses, especially along
highways.
In terms of transport modes, 72% of global transport
emissions come from road vehicles, which accounted for
85% of the rise in emissions in recent years. Emissions
have also increased in other transport modes, such as
international aviation, domestic aviation, andinternational and coastal shipping.17 The main exception
is railways since they are powered by a significant shareof electricity, rail emissions have actually declined. The
10 countries with the largest transportation emissionsare (in descending order): United States, China, Russia,
India, Brazil, Japan, Canada, Germany, Mexico and Iran.
Together these countries contributed more than 70% of
global transport emissions.
Transportation has substantial harm. The increase inmotorized road traffic in most countries places anincreasing incidence of accidents with 1.27 million
people killed globally each year, of which 91% occur in
low and middle-income countries (WHO, 2011). Thismay be greater than the expected annual death toll fromCOVID-19 in 2020. The health risks of air pollution are
extremely serious. Poor air quality increases respiratory
ailments like asthma and bronchitis, heightens the risk oflife-threatening conditions like cancer, and burdens ourhealth care system with substantial medical costs.
The economic reality now needs to change toaccommodate the more pressing public health reality.
Grounded business travelers are realising virtual
business meetings work satisfactorily. Conferences are
re-organising from in person to virtual sessions. Arts andcultural events and institutions are turning to live
streaming to connect with audiences.18 Staying closer tohome could be a catalyst awakening us to the value ofeating locally, travelling less, and just slowing down andconnecting to our community.

https://www.france24.com/en/20200320-clearer-water-cleanerair-the-environmental-effects-of-coronavirus
16
https://www.tourism.australia.com/en/markets-andstats/tourism-statistics/the-economic-importance-of-tourism.html

1715

6. Prevention and control of zoonotic viruses andother ‘ecological explosions’
While COVID-19 has thrown many tough challenges
before us, we already knew of at least four suchpandemics that had occurred during the last 100 years.
Besides the infamous 1918 “Spanish flu”, there were
three more pandemics in 1957, 1968, and then in 2009.
Theoretical predictions about zoonotic viruses and othermicrobes arising due to environmental intrusion by
civilization have been considered by the scientific andpublic health communities for decades. Charles S. Elton– one of the founders of the subject of Ecology - wrote
in his book The Ecology of Invasions by Animals andPlants (Elton, 1958), “It is not just nuclear bombs andwars that threaten us, …. there are other sorts of
explosions, …… ecological explosions. An ecological
explosion means the enormous increase in numbersof some kind of living organism-it may be an infectious
virus like influenza, or a bacterium like bubonic
plague, or a fungus…. I use the word 'explosion'deliberately, because it means the bursting out fromcontrol of forces that were previously held in restraint
by other forces.” In a 1995 article in Science, Cohen(1995) predicted, “As more humans contact the viruses
and other pathogens of previously remote forests andgrasslands, dense urban populations and global travelincrease opportunities for infections to spread. The wild
beasts of this century and the next are microbial, notcarnivorous.”
The 1918 influenza H1N1 virus had genes of Avian
origin. The 1957 influenza pandemic and the 1968
pandemic caused by an H2N2 and H3N2 virus,
respectively, were also Avian in origin. Then there was
the 2009 swine flu pandemic caused by an H1N1 virus,
killing about 20,000 people. Additionally, we had the2003 ‘SARS-CoV’ (Severe Acute Respiratory Disease)
epidemic with the causative virus suspected to haveoriginated in the palm civet in southern China. The 2005
‘bird flu’ epidemic caused by an H5N1 virus fortunately
did not spread among humans, but had the potential toblow into a pandemic; and the MERS-CoV in the Middle
East had originated in camels. The Ebola and the Nipah

https://www.ipcc.ch/site/assets/uploads/2018/02/ipcc_wg3_ar5_chapter8.pdf
18 https://www.nytimes.com/2020/03/13/arts/music/coronaviruspandemic-music-streaming.html

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viruses, originating from bats, pigs, and non-humanprimates, also affected us, albeit on a smaller scale.
We were, therefore, fully aware of the potentially
dangerous nature of SARS-CoV-2, the virus that isbelieved to have a proximal origin from an animal,
possibly the bat Rhinolophus affinis and / or the Malayan
pangolin Manis javanica. As the latter species is includedin the IUCN “Critically Endangered” (CR) category as wellas in the Appendix I of the Convention on International
Trade of Endangered Species of Fauna and Flora (CITES),
the issue of COVID-19 is linked with illegal wildlife trade,
especially in a large area extending from Pakistan in thewest to Vietnam in the east, where three species of
pangolins are found and all are hunted for their scale,claw and meat. The poaching pressure can be gauged
from the fact that the Malayan pangolin, which was in a
relatively ‘safe’ “Near-Threatened” (NT) IUCN category
in 1996, moved to the most highly threatened CR
category with 80 % reduction in its numbers by 2019.
The other two species, namely the Chinese pangolin andthe Indian pangolin are in CR and “Endangered” (EN)IUCN categories, respectively. Because of these and manyother species involved in the wild meat trade andappearing in the ‘wet markets’ of the region, it is urgently
necessary for the governments of Pakistan, India,
Bangladesh, Myanmar, Thailand, Cambodia, Lao PDR,
Malaysia, South Korea, Vietnam and China to cometogether to devise ‘demand reduction’ in body parts andmeat of not only pangolin, but all wild animals and birds.
This should include all species with a significant riskof transmitting zoonotic diseases, albeit with special
attention to species included in CITES, and be carried out
through both legal enforcement and dissemination ofawareness and education, since many wild meats such asthat of pangolin is traditionally consumed by somehuman communities, while body parts such as claws andscales are used in folk medicine and magico-religious
rituals. Increased regional cooperation in this regard isurgently required.
7. Intensive animal agriculture
Human populations dependent on livestock are not only
most at direct risk from zoonotic disease but are mostvulnerable to the indirect impacts on health of reduced
production on livelihoods and food security, which
exacerbates the poverty cycle. Industrial poultry
production to reduce the risk of possible zoonotic
transfer of avian influenza viruses to humans. There isconsiderable knowledge of the dangers to human healthof intensive animal production, yet these practices
continue to be rampant (Kanaly et al., 2020). Intensive
farming exists to produce meat, eggs and dairy products
as quickly and cheaply as possible. To keep production
costs down the animals are given the bare minimum theyneed to survive. They are fattened in huge, dirty,
cramped sheds and deprived of everything that makes
life worth living. They can hardly stretch their wings orlegs and will never be able to roam. An estimated 50
billion chickens are slaughtered for food every year – afigure that excludes male chicks and unproductive hens
killed in egg production.

But whether they are raised on a factory farm or
under a so-called ‘higher welfare’ method, all theseanimals will be killed at a time less than their natural
lifespan. Animal Aid has conducted undercoverinvestigations inside 11 randomly chosen UK
slaughterhouses and found evidence of lawbreaking in
10 of them. This included animals being beaten, kicked
and burnt with cigarettes. The world's average stock ofchickens is almost 19 billion, or three per person,according to statistics from the UN's Food and Agriculture
Organisation,19 Cattle are the next most populous speciesof farm animal at 1.4 billion, with sheep and pigs not far
behind at around 1 billion. China's vast appetite helps
make it the world leader in the number of chickens, pigs
and sheep, whereas beef-loving Brazil and cow-revering
India have the greatest number of cattle. Expressed aslivestock per person, New Zealand lives up to its reputation
as the world's most productive shepherd, with 10 sheep foreach New Zealander. It is also the second biggest cattle
herdsman, with the equivalent of 2.3 cows per person,second only to Uruguay's 3.7. For chickens, Brunei has thehighest ratio of 40 chicken for every person.
It is reported that because of COVID-19 there is a
distribution crisis, e.g. some crops in the US are being
turned back into the soil because of lack of distribution.
Some pigs and other farm animals are being slaughteredand destroyed to make room for more pigs although
globally there is hunger. We have to raise questions
about supply chain manufacturers and the unethicalbusiness by big industries.
The intensity of animal production around the world
has increased substantially during the last half-century,
which has led to large problems with the disposal of
manures and waste waters. There should be national
policies to improve nutrient management strategies forconcentrated animal feeding operation (CAFOs) where
nutrients are always surplus. In intensive farming
systems animals are given protein rich foods like soya,
which make them grow more quickly and reach a larger
size, rather than the foods they would naturally eat. For
example, when cows have their grass-based dietreplaced, they find alternative foods harder to digest andthey remain in their system for longer, increasing the riskof infections in their digestive systems
As a result of the increased infection risk, the animals
are given antibiotics to keep them healthy. There arerising concerns that the extensive use of these medicines
could lead to the development of antibiotic resistantbacteria, which would make bacteria that also affecthumans much harder to treat (Kanaly et al., 2010).
Overall, about 20% of the world’s grazing land formeat is degraded (FAO 2006) and every year the world’s
farmers have to feed 77 million more people with 27
billion tons less topsoil. Animal waste also contributes
towards acid rain and accounts for 64% of ammonia
emissions. In the last 50 years the number of people on
the planet has doubled. But the amount of meat we eat
has tripled. 20 Most of this growing demand has comefrom middle income countries, and particularly China,
which became the world’s biggest consumer of meat asits economy boomed. Agriculture is responsible for 10-

19 http://www.fao.org/faostat/en/#data/QA

20 https://ourworldindata.org/meat-production#livestock-counts

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409

12% of greenhouse gas emissions,21 The World Economic
Forum’s Meat Forecast: The Future made the obvious
point that as the world’s population heads towards 10
billion, the current trends in meat consumption andproduction cannot be sustained.22
All countries may adopt the "One-Health" model ofhealthcare, that recognizes the connections among
humans, animals, and the environment as a whole. Somecountries have adopted this.23
8. Changed approaches to conservation
In the field of conservation, it may be more ethical andprudent to develop a new strategy. At present, we havebeen following a highly prioritized conservation
strategy, in which we protect threatened flagship species
in global biodiversity hotspots that together comprise
merely 2.4 per cent of the earth’s geographic area, but
contain more than 50 per cent of the world’s endemic
plant species, and nearly 43 % of the endemic species ofamphibians, reptiles, birds and mammals. Whilecontinuing to take care of the endemic and threatened
species, we will have to also try to achieve a more diffuse
and widely spread conservation including less
spectacular and “Least Concern” (LC) and “NearThreatened” species of IUCN. In other words, we have toprotect outside ‘Protected Areas’ and beyond‘prioritized’ species. It has been observed during the
COVID pandemic that all kinds of wildlife – both highprofile species like rhinos, elephants and penguins aswell as more common forms like wolves, civets, squirrels,
lizards, and countless birds – have been entering
inhabited areas taking advantage of human confinement.
We need to maintain our ecosystems in good healthso as to provide food and shelter to all these species ofliving beings that share our environment with us, bothfrom a narrower anthropocentric viewpoint but more
importantly from biocentric or ecocentric recognitions.
Many people have also expressed a kind of ‘ecotherapy’
by watching and interacting with these local species ofwildlife, which has helped relieve the stress they wereexperiencing due to the confining effects of lockdown.
The scheme of a more inclusive approach to conservation
is given in Figure 2.
A more holistic approach towards conservation is
expected to ensure local food security, livelihood safety
net, and buffer stocks of natural capital to tide overtemporary market depression / collapse in the wake of
pandemics, especially for rural and urban poor indeveloping countries. On an ethical-philosophical plane,
it is also expected to provide ‘eco-psycho-therapeutic’support to overcome feelings of depression, isolation,and loneliness. Orientation modules could be developedfor enabling people to identify with nature and recognize
themselves as ‘partners’ and ‘participants’ rather than as‘outsiders’ and exploiters (Zweers, 1994).

21

https://www.ipcc.ch/site/assets/uploads/2018/02/ipcc_wg3_ar5_chapter11.pdf

Figure 2. Post-COVID approach to conservation withemphasis on broader perspective
Maybe the renaturalization of cities can help increase
the awareness of all living beings in the planet - more asa geocentric conception than simply anthropocentric,
biocentric or ecocentric views. We can consider urban
areas as a part of environment and overcome several
prejudices, exploitation, and source of the division thatpeople make between between human beings andnature. We are part of nature and belong to nature.
Further, there have been tangible improvements in
air and water quality, demonstrating the self-regulatory(cybernetic) abilities and resilience of Nature, the extent
and efficacy of which we probably could not guessearlier. Thus, there is scope for an all-pervasive
rejuvenation of nature, along with a restoration of local
production, which we might not have realized earlier.
This is the new ecosystem-centred model where global
knowledge and information that will be disseminatedwith the aid of technology need to be coupled with local
and predominantly organic agricultural production,accompanied by environment-friendly and small-scaleindustrial and renewable energy enterprises. These
approaches should be accommodated in our post-COVID
restoration plan. Conservation would have to be allencompassing in this model, promoting sacred groves,city parks, village gardens, ponds, small streams, andother community-protected areas. One important task
for this rejuvenation will be to attract the small andmedium farmers back to agriculture to boost local
production. Can we be imaginative and bold enough tointrospect upon such a world, where co-existence with
Nature along with a renewed respect for it, would
become the distinguishing features? The philosophicalbase for this changed perspective will be provided byecocentric worldviews, the exact nature and tenets ofwhich will be based on the evolving perceptions abouthumans increasingly becoming ‘partners’ with and‘participants’ in Nature (Zweers, 1994) in a given culture,moving away from being its owners and ruthless
exploiters at times.

http://www3.weforum.org/docs/WEF_White_Paper_Alternative_Proteins.pdf
23
https://www.cdc.gov/onehealth/basics/index.html
22

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9. Changed and integrated economic and ecologicalapproach to an ecocentric reorientation in economic
resurgence and fair-trade
The world we live has changed dramatically in 2020. We
live in the Anthropocene era in a full world where
humans are dramatically altering our ecological lifesupport system. The traditional economic concepts weredeveloped in an empty world. From now we need a neworder of the economy and its relationship to the rest of
the world that is better adapted to the new conditions weface. We need an economics which respects the planetary
boundaries, that recognizes the dependence of humanwell-being on social relations and fairness and that
focuses on an ultimate goal such as real, sustainablehuman well-being, not merely growth of material
consumption. The economy is embedded in a society andculture that are themselves embedded in an ecologicallife-support system. This economy cannot grow foreveron this finite planet.
Ecocentrism can be interpreted in several ways. It
could comprise faithfully attaching intrinsic – evenreligious or spiritual – values to non-human living andnon-living entities in Nature. It could also transcend to an
attainment of the “Self-realization” of Deep Ecology. At
the same time, it could also be interpreted as eco (oikos)– centred, where we pay more attention – even to thepoint of reverence – to the ‘house’ (oikos) in which welive. And in doing so, we have to pay more attention to
the health of the smallest units – the ecosystems – andmaintain their integrity, quality and productivity.
One of the biggest stumbling blocks to a paradigm
shift to ecocentrism will be our attraction to anddependence on what the Gandhian economistphilosopher J.C. Kumarappa (1957) termed as the“economy of violence” as opposed to that of“permanence” of an “economy of nature”. This barrier isalso contributed by our single-minded pursuit ofpromoting GDP growth, which according to Costanza etal. (2014) has become a metrics that has lost its
relevance and utility. These authors reason that GDP wasa relevant indicator of progress when it was first
introduced in the 1940s. It signified increased economic
activity that generated employment and income.
However, in the present context, GDP increase has led toincreased depletion of natural resources, while ithampers adoption of more sustainable models ofdevelopment. As examples, they cited that the oil spills
due to the Deepwater Horizon rig explosion in the Gulf of
Mexico in 2010, and the effects of Hurricane Sandy in2012 led to an increase in US GDP, because they induced
economic activity in terms of rebuilding. They
recommended shifting to other indicators which took
into account environmental costs and benefits, net profit
and wealth generation, among others.
Among the alternative metrics, Costanza et al. (2014)
suggested adoption of adjusted economic measures,
which take into account annual income, net savings,
wealth generation, along with environmental costs, suchas that accruing from pollution of water bodies ordestruction of forests or wetlands, as well as benefits likepollution control measures or groundwater recharge,
etc. A promising index that they had cited is the Genuine
Progress Indicator (GPI), which takes into accountexpenditure – an essential component of GDP – butmakes adjustments against factors such as volunteer
work, crime, pollution, etc. It also takes into accountincome distribution, and therefore, the welfare of thepoor and low-income groups of people. Thus, this metric
may be considered more ethical and environmentfriendly. A study by Kubiszewski et al. (2013) showedthat GDP and GPI had high correlations between 1950
and 1978, after which they showed increasing
divergence, as rising environmental and social costs
began to outweigh the benefits of increased GDP.
Besides the objective metrics, subjective measures ofdevelopment also need to be given more importance.
Often these indicators more accurately reflect theparameters that make life more worthwhile and content
and measure societal progress. Higher income boosts
happiness among low-income group people, but thisdoes not continue to increase as the income becomes
higher and higher (Layard, 2005; Nettle, 2005). The
World Values Survey or the Gross National HappinessIndex (GNH) of Bhutan are examples of such subjective
measures. The GNHI addresses nine domains:
psychological well-being, health, education, time use,
cultural diversity and resilience, good governance,
community vitality, ecological diversity and resilience,and living standards. The GNH estimates a total of 33
indicators under these nine domains to arrive at a single
index number (OPHI, 2020).
A comprehensive Weighted Composite Measureintegrating both objective and subjective indicators, anexample of which is the Happy Planet Index of 2006
(NEF, 2006).The inadequacy of GDP has also been
pointed out by the Guardian in its analysis of the impact
of coronavirus on the global economy, commenting that
GDP, which lacks reliability even under normal
situations, would be even more inadequate in theuncertain scenario of a COVID-ravaged world (CarlssonSzlezak et al., 2020). The Nobel Laureate economist
Joseph E. Stiglitz pointed out that on the one handmeasures taken to reduce pollution may lower GDP
growth, while on the other, an increase in GDP indicatinga high-performing economy may not be reflected in thepeople’s perceptions of their own standards of living(Stiglitz, 2009). The local and regional inequities ofdevelopment, which have pushed the less affluent
sections of the society in developing as well as many
developed countries to increasing pauperization during
COVID-19, is poorly reflected in GDP metrics. At the sametime, the environmental gains made during COVID-19
induced economic slowdown will also not show in GDP
statistics. Therefore, a mere consumption-oriented
economic resurgence will not be able to properly
prepare the world against any zoonotic depredations in
the future.
Apart from loss of life, the COVID-19 pandemic has led
to severe global socioeconomic disruption. Our present
path is clearly unsustainable. We have to move to an
economy of worldview and principles of ‘ecologicaleconomics’. After COVID 19 some changes are necessary
including recognition that our economy is embedded in
ecological life-support system and that we cannot
understand or manage our economy without
understanding the whole inter-connected system. True

Eubios Journal of Asian and International Bioethics 30(8) (October 2020)
development must be defined in terms of the
improvement of sustainable well-being and not merelymaterial consumption. A healthy balance must be struck
among thriving natural, human, social and cultural assets
and adequate and well-functioning produces or built
assets. It can be called ‘capital’ in the sense of a stock or
accumulation or heritage – a patrimony received fromthe past and contributing to the welfare of the present
and future. We can consider the following forms ofcapital:• Natural Capital: Environment and its biodiversity
can be called us ecosystem -goods providing various
needs such survival, climate regulation, habitat forother species, water supply, food, fibre, recreation,
cultural amenities and the raw materials required
for all economic production;• Social and Cultural capital: The web of interpersonal connections, social networks, cultural
heritage, traditional knowledge, trust and theinstitutional arrangement, rules, norms and values
that facilitate human interactions and cooperation
between people;• Human capital: People and their attributes including
physical and mental health, knowledge and othercapacities that enable people to be productive
member of society. This involves balance use of time
to meet basic human needs such as fulfilling
employment, spirituality, understanding skills
development and freedom;• Built capital: Building, machinery, transportation
infrastructure and all other human artefacts andservices that fulfil human needs such as shelter,
subsistence, mobility and communication.
Balancing and investing in all the dimensions ourwealth, to achieve sustainable well bring requires that:• We live within planetary boundaries, within thecapacity of our finite planet to provide the resources
needed for this and future generations;• That these resources are distributed fairly within
this generation between generations and between
humans and other species;• We use these finite resources as efficiently as
possible to produce sustainable human well being,
recognising its independence with the well being of
the rest of nature
Growth in material consumption is unsustainable.
There are fundamental planetary boundaries. Beyond
certain point they are undesirable. It has negative effects
on wellbeing and social and natural capital. Humanneeds are basic needs for subsistence, reproduction,
security, affection and so on. So what world does asustainable and desirable economy look like?
Establishments that are sustainable, effective respecting
the ecological limits. For example, consumption of
resources from the Earth are not faster than we develop
renewable substitutes. Fair distribution by reducing
systematic inequalities both internationally and within
nations by improving the living standards of the poor,
limiting excess unearned income and consumption andpreventing private capture of common wealth.
Establishment of a system effective and equitable
governance and management of the social commons

411

such as cultural heritage financial systems andinformation systems.
As a result, ever increasing consumption is no longer
considered an integral component of human needs.
People pay attention other needs and desires, like joy,
beauty, affection, participation creativity, freedom andunderstanding. Building strong community helps us
meet these needs. Such an economy will be powered byrenewable energy. The Lisbon Principles give thefollowing six criteria for sustainable governance:
Responsibility, Scale matching, Precaution, Adaptive
management, Full cost allocation and Participation.
There are signs during the COVID-19 pandemic ofincreasing altruism on the part of local communities, e.g.
food banks, the “ Pandemic of Love” – people reachingout at personal levels to help each other, and numerous
other examples are contributing to changing thelandscape of global compassion in the human heart.
Whereas in the US due to closed markets andrestaurants, while there are masses of hungry people,
some of whose needs are being met by food banks, and in
the Philippines farmers took food carts into the cities andvillages to bring food to the people.
How can we create a sustainable world that respects
both human activity and sustainable flourishingenvironmental conditions? Will we create behavioral
changes to our overconsumption, move toward local
farming and food supplies, less meat consumption, moreorganic farming practices that respect pollinators likebees and the healthful flow of resources. In Brazil thecondition of the coronavirus is currently leading to a
genocide of certain indigenous peoples as they head ofstate is stopping delivery of food in the interests of big
agribusiness interests to usurp land for meat and othercrops; this is certainly not unique in historical behaviors
toward indigenous communities the world over. What
will it take for us to respect the inherent value of cultures
both human and in nature above selfish greed andinjustice?
10. Environmental education
As a result of the pandemics and cascading disasters andchallenges it is even more important than before to
implement environmental ethics education throughethics-based curriculum for schools and tertiary
education (Baker et al., 2019). Environmental education
started gaining momentum globally after the first United
Nations conference on Human Environment held in
Stockholm in 1972. Subsequently the United Nations
Environmental
programme
andInternational
programme in environmental education (IEEP) cameinto existence in 1975. Despite the Decade of Educationfor Sustainable Development, and global bioethics
education curriculum (Macer, 2006), many schools fail to
implement any environmental ethics education.
A universal perspective and understanding,appreciating the inherent and powerful value of life itself
is important as basis of environmental education. For
almost 70 years we are understanding that all of ourplanet and our bodies have taken extremely complex
processes over billions of years to create. We do notreally offer the sense of global and universal time scale
and interdependent processes to the students

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throughout their education that enhances thisunderstanding. As well it can offer powerful added
perspectives with which to encounter and balance thechallenges of life in this human culture. This kind of
education can be integrated from K-12 level and beyond.
Environmental education must include importantconcepts in sustainable education for the earth’s
sustenance such as the importance of biodiversity. At
least a million animal and plant species are in danger ofextinction. Overall is a fall of at least 20% native species
on average. There are also dangers related to fall ofamphibian species (40%) and reef forming corals (33%).
Major factors that impact the environment are 1)changes in land and sea use, 2) direct exploitation oforganisms, 3) Climate change, 4) Pollution, 5) Invasive
species, and 6) Human behaviour. The Sustainable
Development Goals (SDGs) are one framework of targets.
A number of countries have formally included
environmental education into their national curriculum,and some have also included environmental issues intheir constitution. India incorporated environmental
concerns in the constitution through 42nd amendment in
1976. The growing concerns about environmental
deterioration in India provoked the Government of India
to plan a policy for introduction of environmental
education in schools.
In 2003 the Supreme Court of India gave a directions
to all the States and educational agencies in the country
to introduce environment as a compulsory subject in allclasses in schools up to the higher secondary level fromthe academic year 2004-05.The University Grants
Commission (UGC) instructed all its affiliated
Universities and colleges to introduce a compulsory six
modules course on environmental studies at all branchesof undergraduate degree courses.
Globally, among important topics is agricultural use:
100 million hectares of tropical forest were lost from1980 to 2000, because of cattle ranching (42 million
hectares) in Latin America and plantations in Southeast
Asia (about 7.5 million hectares of which 80% is palm oil
used in food, cosmetics, cleaning products and fuel).
More than 75% of freshwater is used for crop or livestock
production and agricultural crop production has
increased by 300%. A large amount of renewable andnon renewable resources have been extracted globallyfrom the oceans. Land degradation has reduced
productivity of land by 23% while US$ 577 billion in
annual crops are at risk because of the loss of pollination.
33% of marine stocks were harvested by 2015. Urban
areas have doubled since 1992. Plastic pollution has
increased tenfold since 1980 and toxins amounting to300-400 million tons of heavy metals, solvents, toxic
sludge, wastes from manufacturing and industrial waste
are dumped into world waters. Since 1970 the global
human population had doubled (from 3.7 to 7.6 billion)
and impacting the environment even more.
Contents of the link between healthenvironment-climate change should be integrated into
the curriculum. Sustainability issues are linked withemitters of carbon dioxide and pollutants, deforestation,
air and water pollution. Policy makers should bringpolicies related to curriculum integration ofsustainability and human–environment interactions into

the syllabus. wildlife trade, illegal imports of animal
products and the animal rights are other important areas
which should be addressed in the curriculum. The
knowledgecanbetransferredbylinking
interdisciplinary knowledge and practice for health,environment and education. Currently the disciplines aretaught separately and as theoretical knowledge.
Primary Level
The future of environmental education should include
stewardship ethics based environmental education sothat the world family is not neglected whether they are
migrants or refugees, as this calls for compassion tohumans and adherence to human rights. The adverse
effects of climate change and poverty has influenced agreat shift in human settlements and human mobility.
The disruption of fragile ecosystems and destruction ofnatural resources calls for both ethical governance andleadership. The World Bank reported that effective careof the environment and protection of the environment
can reduce migration population by 80%. The reportstated that the migration rate will include more than 140
million people (Sub-Saharan Africa, South Asia, Latin
America) moving within their country borders by 2050
(WHO, 2020).
There are particular issues with children who areliving in high poverty levels resulting in starvation, lackof nutrition and bad health. Migrant populations anddisaster-stricken victims are vulnerable part of the
population. Students should be taught on about
stewardship ethics and ethics -based roles at schoollevel.
Few curricula integrate ethics into the curriculum(Baker et al., 2018). Students, like adults, were notprepared for the emergency such as COVID-19 pandemic
and hence emergency preparedness should be a part ofthe curriculum. What is missing in current curriculum isthe pedagogical tools to integrate contents for peaceeducation, collaborative and stewardship practices for
global environmental health. Instead of concentrating on
pollution and activities, transformational learning can
include contents related to maintenance of the purity ofwater, energy and soil as refurbishing elements exist
naturally in the environment.
Secondary and Tertiary Levels
Education about the animal – human – plant microorganism nexus is another important aspect to beconsidered which if not paid attention to, will adversely
affect human (birds) and animal health through the
spread of diseases such as COVID 19, Nipah Virus and
SARS. The sale of wildlife in seafood market in Wuhan
and the unknown exchange of viruses and bacteria fromhuman to animals (zoonoses) has possibly caused severe
loss of lives and social and economic global impact(WHO, 2020).
Ethics based Governance and Leadership
Future environmental health of the global population
depends on an ethics based education of global citizens.
This will safeguard global population from further
challenges related to health, economic and social
conditions in the face of such a pandemic as COVID-19.

Eubios Journal of Asian and International Bioethics 30(8) (October 2020)
Transformational leadership is required to involve all
stakeholders, transparent dealings and degree ofexperience. An ethical leader will also include
communication with multicultural players and with aninclusive approach towards migrants and marginalised
populations.
Indigenous and traditional wisdom for caring andspiritual global consciousness
Unfortunately, the few remaining areas which areprojected by the remaining indigenous communities arealso deteriorating with climate change. Biodiversity andecosystem functions lie in the range of very large
concentrations of indigenous people, who are often
among the world’s poorest communities in terms ofmodern economy. There is so much to learn from theindigenous people and local communities because they
are adept at knowledge related to sustainability of verylarge areas, ecosystems, innovations and practices. Froman ethical perspective, their positive contributions canbe acknowledged through national recognition of land
tenure, access and resource rights according to national
legislation.
It is also imperative that there is an integration ofindigenous knowledge systems (IKS) and wisdom in the
curriculum.
Indigenous,
traditional,
interfaithknowledge and wisdom are important factors to beconsidered for the world’s environmental education
system. Cajete (1994) emphasized that there is vastenvironmental wisdom from the accumulated body ofexperiences which modern societies can adapt to. The
current environmental education do not integrate thesustainable ways and wisdom of traditional and spiritual
healing mechanisms. This was reaffirmed in the Durban
Statement on Bioethics (2018).
Inclusion of historical patterns of environmental eventsand communication management in building resistanceto pandemics
Future generations will benefit from the knowledge andlessons learnt from the historical past of pandemics aswell as the management of information to build
community resilience to natural disease outbreaks andpandemics. These include epidemics in under water life,
forest fire, pandemics, natural disasters, typhoons which
are caused both by climate change and human impact.
Parental upbringing of children and ethics
Conscious parenting for the environment helps increating and strengthening the bonds of the future
generation of their children. This is an essential part ofraising children with a social consciousness wherechildren become the focal point for future stewardship ofthe environment. The teacher-child-parent should work
as a unit and they should have common goals for building
a social consciousness for environmental stewardship.
These should be reflected in policies for schoolcommunities.
Dynamic parenting practices can help build
stewardship and well being of the society. Parents andschools should work together for achieving common
objectives related to ethics-based mindful behaviours
which lead to a sustainable environment .Community

413

service activities such as cleaning the beaches, andpreparing healthy meals together, and taking time toteach the negative impact of advertisements with fast
food and unhealthy behaviours which impact children’s
health, are examples.
Educational Reforms
The opportunity to reflect on our lifestyles during the
COVID-19 pandemic, and the new emphasis on distanceeducation, provides an opportunity to spread awarenessin students globally on reviving old wisdom andtraditional practices from a multicultural perspective for
global health. Environmental education policies also canconsider information related to integration of newtechnology and modes of communication to develop a
resilient community. Lessons learnt from past
pandemics to be integrated into education
Policy makers who reconsider environmental
education could integrate indicators related to ethicalgovernance and stewardship for the environment forsustainable environment. Self -control and selfdiscipline have been developed in many citizens in thestay at home orders. The lessons also led us to consider
self control in environmental exploitation. Policy makers
may also be more willing to question the global practiceof monetizing ecosystems for economic gains, as we haveseen most governments value protection of the life ofvulnerable persons more, with the consequence of somerecession.
Educators need to prepare young leaders forintergenerational environment stewardship for ahealthy planet. We refer readers to a future WeCope
report on the implications of COVID-19 pandemic foreducation.
11. Conclusions
At the beginning of this paper are a series ofrecommendations. We are left with an opportunity toredefine popular understanding of sustainability, withrespect, value and ethical relationship to sustainable
development. The ecocentric reinterpretation orreorientation is more inclusive and recognizes socioeconomic values in realistic balance with the natural
world. It focuses greater emphasis on interdependenceof humans as an intrinsic species of the total ecosphere.
The widespread deaths, job losses and threats to theglobal economy are far from the optimum path todecarbonized sustainable economy yet it is providing
respite for the natural world. A major question is how wewill emerge from this shut down. Will we change how weinteract with the natural order, mitigating the pending
climate challenge? Will we return to a malignant “norm”,
or change toward a sustainable future? What are lessons
we have and are learning? We are analyzing historical
pandemics and observing geophysical effects, sustainedin geological records; the rapidly transforming ecology isdemonstrating how quickly the natural order canregenerate with our cessation in polluting activities.
In this context, we may refer to the importance of freetransfer of life- and environment-saving technology fromthe developed to the developing nations, as has beenenvisioned in the pivotal international agreement on
climate change, that is, the United Nations Framework414

Eubios Journal of Asian and International Bioethics 30(8) (October 2020)

Convention on Climate Change (UNFCCC) (United
Nations, 1992). There has to be a global consensus and aphilanthropic attitude on the part of the developed
nations to enable this knowledge dissemination, whichshould energize rather than stifle decentralized
development at the lowest level of living-non-living
integration (ecosystems). Can we hope that instances ofsuch sharing would be there among the characteristicfeatures of a post-COVID, more ecocentric and altruistic
world?
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Please note the electronic edition has a link to an
Appendix with extensive web resources.

Exploring the wildlife trade and humanimpact on wildlife environment- A window
to the Covid-19 incident- Suma Parahakaran, Ph.D.
AUSN Professor of Bioethics and Environmental
Education, Malaysia
suma@ausn.info
Abstract

Many ecologists asserted that the increasing mass extinction of
wildlife will have its impact on the overall “well- being” of theplanet. The discovery of nature already demonstrates that eachanimal, from the smallest to the largest has some inherent
qualities which supports the earth’s functioning (wildlife
conservation through interactive education, 2019). A sixth
mass extinction of wildlife is accelerating while scientists warnthat 500 species are near extinction and many have been lost in
previous years (The Guardian, 2020). Our ecology bears in it
animals, humans, birds and trees and a whole sort of energy
bodies which are fascinating when observed from an aesthetic
perspective but also instill a sense in humans, a higher
universal energy governing the whole of creation whichhumankind is yet to come in terms with. From a scientificperspective, it is still unfathomable to logically comprehend
why and how species creates and recreates itself in various
geographical regions with its own unique weather conditions
and inter-relativity. Factors such as poverty, greed andunethical trade have caused negative impact on both humanconditions and the reduction of animal population. Other
factors are; climate change, deforestation and loss of
biodiversity.
This paper will discuss the cause of outbreaks of diseases
specifically related to wildlife trade and the need to ban wildlife
trade in open markets. An over view of global wildlife trade andsome solutions are discussed in this paper. A new ethics- basedEubios Journal of Asian and International Bioethics 30(8) (October 2020)
framework is required to solve the issues related to highly
contentious issues related to wildlife trade.
Keywords: diseases, wildlife trade, environment, health

The global situation of illegal wildlife Trade(IWT)Human involvement with wildlife habitats
The wild-life trade has initiated several global andintergovernmental initiatives as well as conferences for
dealing with the human made crises. Regulations andenforcements are seen crucial to reduce wildlife trade.
These laws overlook important links for other costs andbenefits that impact international wildlife trade and also
overlook important incentives for Illegal wildlife tradeby failing to leverage or deconstruct local monitoring andenforcement led by communities. Top down monitoring
may not help efforts to thwart the current issues. If
enforcements are not directed well, then there may be
implications to people’s use of wildlife resources.
Community involvement may help through strategicallydevised approaches (Cooney 2017).
The review of data reveals that poverty or socioeconomic reasons is also a cause for the emergence ofdiseases. For example, bushmeat hunting has been apractice and a major contributor to disease emergence ofsome diseases (Kurpiers et al., 2016); Lassa fever inGuinea and Sierra Leone correlates to risks associatedwith Lassa Fever (a socio economic pressure) related topoor housing, food storage conditions in refugee camps
and reasons for origin of zoonotic diseases (Bonner et al.,2007). In other cases, hunting of peri-domestic rodents
as food is a risk factors for rodent-to-humantransmission of Lassa virus in the Republic of Guinea
Lukashevich (Meulen et al., 1996).
Loss of biodiversity, climate change and deforestation
can result in zoonotic diseases. An example is the 1998
emergence of Nipah Virus from fruit bats to pig farms in
Perak, Malaysia. The links of how these diseases
interconnect and causal factors are not known (Pike,2010). Lead author of Christine Kreuder Johnson,(Director of the EpiCenter for Disease Dynamics at the
One Health Institute, a program of the UC Davis School of
Veterinary Medicine.) had assembled a large data set of
142 known viruses which that could infect humans by
animals. The findings from examined patterns in thosespecies (Using IUCN red list of threatened species)
revealed that these species faced risks of extinction.
Furthermore human involvement without control was
one of the causes for species decline and the reason could
be of man’s involvement with both wildlife and habitats(Kerlin, 2020).
“Multiple introductions into the human population may
be necessary before a zoonotic agent establishes itself as ahuman pathogen and the determinants of cross-species
tropism are still ill defined, as are the factors that influence
whether infection causes disease” (Pike et al., 2010,
pp.1636-1640).
Guinea is one of the poorest countries in the world(ranked 178 of 187) according to the United Nations
Development Programme (UNDP) Human Development
Index (Bausch & Schwarz, 2014). Humans ate bats
because of economic stress. Both deforestation andenvironmental factors results in bat migration. Mwangi
et al. (2010) asserted that factors, such as humans,

415

cultural practices, wild-life dynamics, animals andenvironmental factors were intricately connected to theoutbreak of Ebola. This required all stakeholders toaddress the interconnected agents which support theoutbreak of diseases. Delphine et al. (2018) emphasized
the need to incorporate ecological, evolutionary,environmental sciences into One health so that there iseffective control of both infectious and multifactorialdiseases (non-communicable).
A human crowd disease has emerged in the past
11,000 years (rubella). The viruses from bats are theclosest known relatives of mumps virus, and it is still
unsure whether pigs infected humans or vice versa, andwhether human tuberculosis is a derivative of abacterium from domestic animal to human transmission
or an ancient human mycobacterium that infects
domestic and wild ruminants Wolfe et al. (2007).
Table 1: Examples of countries exporting. importing andexporting (wild-life trade)Countries Importing
wildlifeEUmammals,
birds, reptiles,
fish, coral andmolluscs.
Turtles, Snakes,
frogs Vietnam(240 tonnes ofturtles—
representing
more
than
200,000
individual
turtles—
were exported
from Vietnam
each year forsale in China in
1994.)
Exportingwildlife TradeLive
corals(Indonesia)
Butterflies(Malaysia)
Seahorses(Thailand) , fish(other thanseahorses),
reptiles (snakes,
turtles, lizards),
mammals andbirds.

Foodandcommercial
purposesCongobasin and
Gabon

Bushmeat from
non
human
primates

Bushmeat

GuineaBats

Food

China,
Korea
Japan

,

Countries
Southeast
Asia
Southeast
Asia

Skin
bodiesWild-life Trade at a Global Scale

and

Van Uhm(n.d)
UNreports
Van Song(2008)

Nijman(2010)
Nijman(2010)

GeorgesCourbot
M.C., et al.,(1997)
BauschD.G. andSchwarzL., (2014)

416

Eubios Journal of Asian and International Bioethics 30(8) (October 2020)|The One Health concept: a holistic, transdisciplinary, and multisectoral approach of Health.

Data revealed that 35 million individual CITES-listed
animals originated from Southeast Asia during 19982007. 30 million of these are wild caught animals and 4.5
million from captive breeding. Malaysia, Indonesia,
Vietnam and China are the biggest exporters of the major
species groups while the European Union and Japan are
major importers of wild caught animals. China andSingapore and to some extent Malaysia are significant
importers of wild caught wildlife from Southeast Asia.
China is the end destination of these imports while
Singapore (pangolins and reptile skins) and Malaysia(birds) are less consumer countries but re-export theirSoutheast Asian imports (Nijman, 2010).
Table 1 provides a summary of some of the illegal
trade. According to the reports from the UN from 2008 to
2013, there were many organized crime groups forillegal wildlife trade (IWT) including by Chinese,
Japanese, Italian and Russian groups.
The Wo Shing group were linked to ivory, rhino hornand shark fin. Illegal trading of endangered parrots by
the Neopolitan Mafia and illegal Caviar trade by Russianorganised groups, including poaching of tigers and bears(ECOOC, 2002, 2003, Wyler and Sheikh, 2008) in van
Uhm (n.d). Other IWT included the Chinese organizedcrime groups in Hong Kong with derivatives ofendangered species to European companies (Europol,
2011).
In some cases there was exchange of drugs for animals
in Brazil, Colombia and Mexico, who supplied drugs to
Europe (EU 2011).
The total number of shipments accounted for 22204
animals and animal products seized in the EU between
2001 and 2010. These shipments came from both Africa(5219 shipments) and Southeast Asia (3694 shipments)and other countries totaling 207 countries. (van Uhm,2016). Wildlife seizures imported to the USA reports
revealed that from 2003 to 2013, more than 2.5 million
animal products and more than 90 thousand live animals
were seized. The smuggling goes undetected and most of
the animals seized were mammals and reptiles. They
generally include six wildlife and fish groups such as

molluscs, birds, reptiles, fish and corals (Gohar et al.,2016). Dr John Behler (Chairman of Chairman of the
freshwater tortoise and turtle specialist group at theInternational Union for the Conservation of Nature andFigure 1: The One Health concept: a holistic,transdisciplinary and multi-sectoral approach of Health
Source: Destoumieux-Garzón et al. (2018) (Reproducedwith permission)
Natural Resources) stated that Southeast Asia has been
exhausted of its turtles for food markets in China.
The data from Table 1 reveal some of the illegal wildlife
trade activities by humans. To blame that the “virus is a
culprit” for human diseases and blaming animals for the
spread of disease may not be appropriate. From a humanhealth perspective, it can be noted that animals spreaddiseases from animals while the global health data
reveals a problematic animal-human- wildlife nexus
which has originated from the increase of population,socio economic factors and illegal wildlife trade.
“One World - One Health” concept was created in 2004.
The novelty was the incorporation of the eco-system
health, including that of wild fauna. The “One Health”
initiative therefore constitutes a global strategy
highlighting the need for an approach that is holistic andtransdisciplinary and incorporates multisector expertisein dealing with the health of mankind, animals, andecosystems (Destoumieux-Garzón et al., 2018).
Global Environmental Ethics
To save the extinction of animals through wildlife tradeand consumption of the animals as food, social justice aswell as environmental ethics have to be integrated into
the education. The reports on wildlife trade has provided
some important suggestions which are listed below;
For example, the authors suggest that in the case of
trades in USA,
• There needs to be an increase in the surveillance at US
entry points as the effort taken to ensure the safety ofanimals is lower compared to the drug trafficking;Eubios Journal of Asian and International Bioethics 30(8) (October 2020)• Increasing controls of wildlife exports from majorcountries and they need to be informed of theincreased risk of bringing in wildlife products or live
animals;• US customs to declare authorities of shipment thatthey do not carry wildlife or products;• Exporting nations to be identified and screening to be
more vigilant (Gohar et al. 2016).
Social Justice and Environmental Ethics
The five sustainability principles in African
environmental ethics can offer some values for poaching.
These principles were first presented at STIAS
Wallenberg Research centre, Stellenbosch University,
South Africa in 2017.
• Principle of Accommodation: Act in such a way that
nonhuman existents and future people areconsidered and accommodated in your daily
decisions and dealings.
• Principle of Gratitude: Act in such a way that reflects
your gratitude towards other existents, humans andnonhumans, for contributing to support yourbeingness or existence.
• Principle of Restoration: Always act to restore to
Nature the loss you have caused it. For example, replanting a tree after felling one.
• Principle of Control: Act in such a way that you
control your action from producing too muchnegative externalities.
• Principle of Necessity: Act on only decisions andactions that are absolutely necessary (Ibanga, 2017,p. 1884).
Conclusion
The problems related to IWT are highly ramified andmay take many stakeholders to come together to solve
the problems of pandemics, deforestation, climatechange and population issues. It requires a unified
collective force to solve issues and save mass extinction
and the health of the planet itself. Prioritising human wellbeing above all may not be the best way to save the earth
as humans share the earth with a whole lot of otherspecies to co generate life and all life systems depend oneach other for their survival.
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418

Eubios Journal of Asian and International Bioethics 30(8) (October 2020)

Can’t See the Wood for the Trees – Is
Smoke from Agricultural Practices
Clouding the Issue? A Survey of Public
Opinion, Knowledge and Understanding of
Air Pollution in Rural Thailand- Alexander R. Waller, PhD
AUSN Visiting Professor of Environmental Ethics andEducation, Thailand
Email: arwaller1@hotmail.com
Abstract

The causes of outdoor air pollution are multifactorial, withsignificant human health and environmental impacts.
According to WHO guidelines only 8 per cent of people in Asia
live with air quality that is good enough to not pose a significant
health risk. UNEP recommends 25 achievable solutions, yetpublic knowledge and understanding of the air pollution are
influenced by media headlines. To assess the general publicawareness of the main causes, some health and environmental
impacts as well as opinions towards initiatives to tackle air
pollution a survey was conducted in three locations in ruralThailand. Generally, there are broad similarities in the
responses from all the locations in this survey. Firstly, themajority of the rural participants underestimate the severity of
the consequences of air pollution, although there was a greaterawareness of this in the SISKY sample. Secondly, with the
exception of the responses from Mae Hong Song, most
respondents apportioned blame for PM2.5 primarily on
agricultural sources. This could indicate a prejudice or bias
influenced by media reports regarding hill tribe agricultural
practices. A general lack of knowledge of the effects of ozone on
human health and on crops is a concern. It suggests that a vital
ingredient in education programmes should be to clarify that
not only primary but also secondary sources of air pollution areharmful to health, the economy and the environment.
Regarding attitudes towards improving air quality, with the
exception of the remote Mae La Noi villages, there was very
little support for increased fuel taxes but far greater support forhaving more indoor houseplants and trees in cities. Collectively
the results demonstrate a need for greater education regarding
the nature, source, flow and impacts of air pollutants. The
impacts on human health include lung cancer, lung disease,strokes and heart disease to name a few. There are economicand environmental effects on crops and ecosystems as a whole.
UNEP (2018) recommends 25 clean air measures, yet forsuccessful implementation education is a vital ingredient. The
results of the survey show that support for more community
education ranked highly compared to other suggested options,indicating that instituting such programmes would havepositive benefits.
Key words: air pollution, survey questionnaire, education,ozone, PM2.5, human health

Introduction
The causes of outdoor air pollution are multifactorial,with significant human health and environmental
impacts, for a full discussion see Waller (2020). For
example, according to WHO guidelines only 8% of people
in Asia live with air quality that is good enough to notpose a significant health risk (UNEP, 2018, p.9). UNEP
(2017) state that: “In 2013, the global welfare costs
associatedwith air pollution were estimated at about$5.11 trillion.The welfare costs of mortality related to
outdoor air pollution were estimated at about $3 trillion,
and $2 trillion from indoor air pollution. Mortality costs
from outdoorair pollution are projected to rise to about$25 trillion by 2060 in the absence of more stringent
measures.”
UNEP (2018) recommends 25 achievable solutions, yetpublic knowledge and understanding of the air pollution
are influenced by media headlines such as Air Pollution
Pandemic Paralysis, The Burning Desire for Wealth, Toxic
Air Fueled By Rice Fields, which do not lead to systematic
analysis or structured education. Similarly, Gao et al(2019) express their concerns that the WHO DirectorGeneral, Dr Tedros Adhanom Ghebryesus, referred to air
pollution as the ‘new tobacco’ as this stimulated
misleading media headlines that living in a big city was
as bad as smoking. Rather than clearing the issue theanalogy could be perceived as a smoke screen, as inreality the 2017 Global Burden of Disease and Injuries
Study smoking caused approximately 200% more deaths
than outdoor air pollution in the previous decade(Stanaway et al (2018). Furthermore, there are various
technological, economic and behavioural approaches
that can be taken to tackle air pollution. However, asNotman (2020) points out, some approaches, such as theuse of air-filtering buses in Bangkok and other cities andthe use of houseplants to filter indoor air, actually havenegligible benefits. Therefore, there is a need to assess
the extent of public knowledge and opinion regarding air
pollution issues, as this is critical to gain support forpolicies and initiatives to address it.
This paper presents the results and analysis of a shortsurvey conducted in three rural provinces of northernand north eastern Thailand. In Nakhon Ratchasima andPetchabun the predominant crops are sugarcane, maize,
cassava and rice, residues from which are sometimes
burned, although this practice is now officially banned. In
Mae Hong Song there is less sugarcane production yet
there is more forest clearance at certain times of year. It
is often reported in the national media that there is very
poor air quality in cities such as Bangkok and Chiang Mai,
and not infrequently farmers are targeted as the main
culprits. It provides some insight into knowledge gaps or
misconceptions as well as a measure of the general
willingness or reluctance to support possible approaches
to air pollution.
Aims and research question
The aim of this research was to make a comparative
estimate of general knowledge of air pollution as well as
attitudes towards potential approaches to reduce air
pollution in different rural communities. The results ofthis estimation should provide support for and aid
design of education programmes as advocated by UNEP
(2018).
MethodThe questionnaire was designed to be brief to avoid
respondent fatigue as recommended by Creswell (2009),

Eubios Journal of Asian and International Bioethics 30(8) (October 2020)
Mills and Gay (2016) and Cohen et al (2007). There were
five questions that required one response from four
possible multiple choice options. These first five and theseventh questions related to knowledge of the extent of
air pollution, in addition to some causes and effects of
PM2.5 and ozone pollution. According to UNEP (2018)from epidemiological studies, these are the mostdamaging forms of air pollution in Asia causing millionsof deaths and impacting on ecosystems including
agricultural crops . The seventh and final question was
more open, asking respondents if they knew of othertypes of air pollution that were not referred to in thequestionnaire. The sixth question was designed to gain
an insight into opinion rather than knowledge. It
required participants to select three best options from alist of ten possible approaches to combat air pollution.
The English version of the questionnaire is included at
the end of this paper.
To assess the general public awareness of the maincauses, some health and environmental impacts as well
as opinions towards initiatives to tackle air pollution asurvey was conducted in three locations in ruralThailand. The opportunistic sampling was carried out atvillages in the Pak Chong district of the North Eastern
province of Nakhon Ratchasima (n=326), in the
Wichianburi district of the lower northern province ofPetchabun (n=69) and the Mae La Noi district of thenorthern province of Mae Hong Song (n=179). A further
sample of questionnaires was also collected from staff
and senior students at St Stephen’s International School(n=71) during the same period. These participants werefrom a more privileged socioeconomic background thanthe villagers in either of the other samples. The survey
was conducted between April and July in 2020.
Participants were fully informed that the sole purpose
was for academic information gathering and that all
responses were anonymous, yet if they required theanalysis of results they were given details of how to
obtain them. Upon completion of the questionnaire they
were offered an information sheet about the myths andrealities of air pollution that was based on informationfrom WHO and the reports from Stanaway et al (2018),
WHO (2018), Lelieveld et al (2015) and Lelieveld et al(2019). The survey questionnaire and the information
sheet were both available in English and Thai. The total
number of information sheets that were requested was
also recorded as this provided a check on immediate
interest in the issues relating to air quality.
Questionnaires that were incomplete (apart fromquestion 7) or had multiple responses to questions 1-5
were disregarded and not included in the results oranalysis data. The responses to the questions were tallied
and percentages from each group were calculated.
Results
The results of the questionnaire from the different
locations are presented in Tables 1 – 6. These areexpressed as per cent of responses with the total of
respondents in each cohort recorded in each table. A total

419

of 750 questionnaires and information sheets wereprinted. In total there were 645 completed forms thatwere analyzed, the remainder either being incomplete orwith multiple and therefore conflicting answers. 308
information sheets were requested or accepted whenoffered after completing the questionnaire, whichindicates that 41 per cent of respondents expressed
immediate interest in the issue of air pollution.
Table 1: Do you think air pollution is a health problem in
the world? (Q1)
A
Causes
CausesNot aproble1000’smillion
major
m in
% of
s of
of
healthsomedeathsresponses
deathsproble cities atannuall annuall
m
times
y
y
of year
Pak Chong
8.3
27.6
31.9
32.2
(n=326)
Wichianbu
2.9
37.7
30.4
29.0
ri (n=69)
Mae La Noi
4.5
26.3
57.5
11.7
(n=179)
SISKY
5.6
28.2
18.3
47.9
(n=71)
Table 2: What causes the most PM2.5 air pollution in theworld? (Q2)
PetrolandDiesel Agricultura Not% ofgasohoengine l and forest surlresponsessburningeengines
Pak Chong
8.6
22.7
55.5
13.2
(n=326)
Wichianbur
7.2
13.0
72.5
7.2
i (n=69)
Mae La Noi
2.2
5.0
7.8
84.9
(n=179)SISKY (n=71)
16.9
21.1
50.7
11.3
There were very few questionnaires that were returned
with completed answers to question 7. For that reason,
they are not included in this result data. However, thislack of response is a further indication of likely lack ofgeneral knowledge or understanding of the sources andforms of air pollution. Collectively, the results show that
there are broadly similar responses from Pak Chong andWichianburi, with some notable differences between the
results from the SISKY community. The respondents
from Mae La Noi were significantly more likely torespond as unsure or not knowing which option to select.
The Mae La Noi community also underestimated theglobal impact to a greater extent than those from theother cohorts.

420

Eubios Journal of Asian and International Bioethics 30(8) (October 2020)

Table 3:: What organ damaged by air pollution leads tomost deaths? (Q3)
% of
Not
Brain
Lungs
Heart
sure
responses
Pak Chong
10.1
72.1
12.9
4.9
(n=326)
Wichianburi
0.0
78.3
4.3
17.4
(n=69)
Mae La Noi
10.6
53.6
5.6
30.2
(n=179)SISKY (n=71)
1.4
91.5
2.8
4.2
Table 4: Is ozone safe to breathe? (Q4)
% of
Not
Yes
No
sure
responses
Pak Chong
43.6
31.9
18.4
(n=326)
Wichianburi
14.5
58.0
14.5
(n=69)
Mae La Noi
2.8
8.4
74.3
(n=179)SISKY (n=71)
35.2
38.0
15.5

Don’t
know
6.1
13.0
14.5
11.3

Table 5: Is ozone helpful to crop plants like soy, rice andmaize? (Q5)
% of
Don’t
Not
Yes
No
sure
responses
know
Pak Chong
23.9
31.6
34.7
9.8
(n=326)
Wichianburi
4.3
60.9
21.7
13.0
(n=69)
Mae La Noi
11.2
11.7
54.7
22.3
(n=179)SISKY (n=71)
42.3
12.7
25.4
19.7
Analysis
Generally, there are broad similarities in the responses
from all the locations in this survey. Firstly, the majorityof the rural participants underestimate the severity of
the consequences of air pollution, although there was agreater awareness of this in the SISKY sample. Secondly,with the exception of the responses from Mae Hong Song,
most respondents apportioned blame for PM2.5 primarily
on agricultural sources. Is this because the visibility ofagricultural burning is so dramatic and abundant at nighttime in these regions unlike diffuse pollution fromtransport or is it that there is disproportionate reportingof the sources of pollution in the media? This requires
further research. Thirdly, there was general agreementthat lung damage in one form or the other made them theorgans that would most severely affected by air
pollution. The results regarding the effects of ozone on
humans and plants indicate a low level of knowledge,
with the exception of the respondents from Wichianburi.
On further discussion with Phayung Morgan it was
discovered that there is a strongly supported community
education programme and this could account for somehigher degree of knowledge.

Table 6: What do you think would be the best three
options to reduce air pollution? (Q6)
Pak
Mae
Chong Wichianbur La Noi SISK
Y
(n=326(n=179i (n=69)(n=71)))
Planting
more trees
in cities
Morecommunity
education
Increasefossil fueltaxes
Enforce
agriculturalfire bans
Social media
campaigns
Havingmorehouseplants
Total ban on
tobaccosmoking
SubsidiesforRE
technologiesUsingelectric
vehiclesEating less
meat
and
dairy
product

25.3

27.5

11.2

22.1

18.4

28.0

15.3

19.2

0.7

1.4

14.5

1.4

18.1

21.3

25.9

23.9

9.7

3.4

15.8

4.7

14.4

13.0

5.6

8.5

4.5

3.4

2.8

0.0

7.0

1.9

3.7

8.0

1.3

0.0

3.0

8.0

0.6

0.0

2.2

4.2

Regarding attitudes towards improving air quality,with the exception of the remote Mae La Noi villages,
there was very little support for increased fuel taxes but
far greater support for having more indoor houseplants
and trees in cities. The preferred approaches werecommunity education and enforcing bans on agricultural
fires. Generally, there was little appreciation showntowards the idea of clean renewable energy technology
including electric vehicles as being an effective approachand very little awareness of the burden of meat and dairy
agriculture and consumption as sources of air pollution.
There was a small measure of support for social media
campaigns but the great majority did not select this as
being in their first three priorities, similarly there wasvery little emphasis put on an outright ban on tobaccosmoking. This suggests another area for further research
regarding attitudes towards smoking and indoor cooking
which both have significant impacts on indoor air quality.
Discussion
The WHO air quality guidelines for PM2.5 is 10 µg/m3 withnational standards ranging from as low as 8 µg/m3 inAustralia to as high as 40 µg/m3 in India. The fraction of
PM2.5 mix in different locations varies, with sources fromdomestic fuel use, transport, industrial process andEubios Journal of Asian and International Bioethics 30(8) (October 2020)
agriculture. This means that rural sources can influence
urban air quality and vice versa. For example, UNEP
(2018) illustrates that although 10 per cent of Dehli’s air
pollution originates from agricultural burning over 20
per cent is diesel soot, road dust along with brake andtyre wear particles. The generally low estimation of the
impact of diesel soot compared to agricultural sources inthese communities suggests that there is limited
awareness of the far reaching impacts of pollutants, or atleast that pollutants from cities can also influence rural
air quality rather than solely the other way around. The
responses to question 2 from Pak Chong andWichianburi show that they
apportion greater blame on
agricultural and forest fires
compared to the mountainvillages in Mae La Noi. Is it
possible that this indicates a
prejudice or bias based on media
reports that show dramatic
images of seasonal burning thatthey attribute to hill tribe
practices?
The results regarding theimpact of pollutants on humanhealth indicate that there is little
awareness of the harm toneurological
functioning,strokes and heart disease as
discussed in Waller (2020). The
responses to this question alsosuggest that further researchshould be done regarding knowledge and understandingof the health impacts of different pollutants. This could
possibly during feedback through Participatory Action
Research education programmes, where participants
could be encouraged to monitor or at least record both
local air quality though apps such as IQ Air Qual alongwith health indicators such as peak flow, blood pressureor resting heart rate. These lost cost measures would
enable participants the opportunity to take protective
measures or modify their behavior at times of poor air
quality and provide useful data to feedback into theeffectiveness of education and other policy initiatives.
UNEP (2018) advocates 25 clean air measures,
illustrated in Figure 1. In the top ten ranked measures,
UNEP includes nitrogen fertilizer, agricultural crop
residue and livestock manure management. This shows
as distinct mismatch with the public survey responses
that generally ranked eating less meat and dairy
products as a low priority, yet there was strong support
for enforcing bans on agricultural and forest burning.
Indeed, UNEP cites Thailand’s open burning controls as
an example of the next stage in air quality measures thatare not yet major policies in most countries. UNEP claims
that:
The adoption of the top 25 clean air measures (Table A)
will cut population exposure to PM2.5 and ground-levelozone by 60 per cent by 2030 and increasingly more
thereafter, at a cost of approximately 5 per cent of the421

increase in gross domestic product of US$ 12 trillion peryear that is projected for Asia by 2030. The benefits tohuman health and well-being of implementing the top 25
clean air measures will be significant. Most importantly,
1 billion people, 22 per cent of the region’s population,
will enjoy air quality in line with the World HealthOrganization (WHO) Guideline, compared to just 8 percent in 2015.
Figure 1: Clean Air Measures ranked by further potential
to decrease population exposure (Adapted from UNEP

(2018).
The lack of knowledge of the effects of ozone on humanhealth and on crops is a concern. This data could suggestthat there is a general misconception that benefits ofstratospheric ozone equate to it being harmless within
the troposphere. This is all the more a concern regardingchildren’s health, King (2019). UNEP (2017) claims thatground level ozone pollution is estimated to reduce
staple crop yields up to 26 per cent by 2030. Again the
results indicate that few of these rural communities were
aware of this, or that ozone is a secondary pollutant fromseveral industrial and agricultural practices. Thissuggests that a vital ingredient in education should be toclarify that not only primary but also secondary sourcesof air pollution are harmful to health, the economy andthe environment.
Finally, it must be borne in mind that this survey was
conducted during the SARS COVID 19 pandemic, withmedia reports of how pollution levels dropped in“lockdown”. It was also only a few months prior to thisthat the world media had reported devastating fires
spreading across Australia and local media had reported
that schools in Bangkok and some other Thai cities wereclosed due to low air quality in January and February
2020. All of these reports may well have influenced
responses, yet the large degree of inaccurate responses

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Eubios Journal of Asian and International Bioethics 30(8) (October 2020)

to questions 1-5 suggest that large knowledge gaps,
possible prejudices or misconceptions remain.
Conclusion
Gaps in knowledge illustrated in this survey are soundevidence for the development of greater community
education programmes. They also indicate a possible bias
towards traditional hill farmers and a denial that urban
and industrial regions are major contributors of air
pollution. The knowledge gaps include the nature,source, flow and impacts of air pollutants. The impacts onhuman health include lung cancer, lung disease, strokes
and heart disease to name a few. There are economic andenvironmental effects on crops and ecosystems as awhole. UNEP (2018) recommends 25 clean air measures,
yet for successful implementation education is a vital
ingredient. The greater knowledge and understanding
gained through education would be likely to result in
more acceptance of fuel taxation if it were used to fundmass transport of renewable energy initiatives. It would
also be likely to result in greater compliance to laws
restricting traditional agricultural practices that include
burning crop residues. The results of the survey showthat support for more community education ranked
highly compared to other suggested options, indicatingthat instituting such programmes would have positive
benefits. Furthermore, as people gained deeper insight
into the complexities and interrelatedness of air
pollution with other sustainability issues they may
modify additional behaviours, such as greater use ofmass transport systems, consuming less meat and dairy
products and embracing cleaner renewable energy
technologies.
Questionnaire: Air pollution survey

1.Do you think air pollution is a health problem in the world? Tick one
answer you most agree with.
A.
Air pollution is not a major health problem.
B.Air pollution is a problem in some cities at certain times of the year.
C.It is a serious health issue in some countries causing thousands ofdeaths each year.
D.Air pollution is a very serious threat to human health causing
millions of deaths.
2.What causes the most particulate matter PM2.5 pollution in theworld? Tick one answer.
A.Petrol and gasohol engines
B.Diesel engines
C.Agricultural and forest burning
D.Not sure
3.Which human organ is damaged the most by air pollution, whichcauses most deaths globally?
A.Brain
B.Lungs
C.HeartD.Not sure
4.Is ozone safe to breath?
YesNoNot sureDon’t know (circle one)
5.Is ozone helpful for crop plants like soy, rice and maize?
YesNoNot sureDon’t know (circle one)
6.What three things do you think would most help to combat theeffects of air pollution? Tick three items
oPlanting more trees in cities
oMore community education about air pollution
oIncreasing taxes on fossil fuelsoEnforcing laws to ban agricultural and forest fires
oSocial media campaigns to stop polluting
oHaving more plants inside houses

oCompletely banning cigarette and tobacco smoking
oGovernment subsidies on solar, wind and other renewable electricity
technologies
oUsing electric vehicles
oEating less meat and dairy products
7.Can you name other types of air pollution not mentioned here?

Acknowledgments and contributors

To conduct a survey using questionnaires that were mainly
recorded in Thai would have been impossible without thetranslation work of Suriyaporn Sonpeng that was approved by
Phayung Morgan. Thank you also to Sutharat Suksangthong,
Phayung Morgan and Gunniga Prajuckpana for collecting
survey questionnaires in Pak Chong, Wichianburi and Mae La
Noi, respectively. Finally thank you again to Sutharat
Suksangthong for rigourously tallying, checking and translating
questionnaire responses and additional comments. Translationof the questionnaire and information sheet from English into
Thai was carried out by Suriyaporn Sonpeng and approved by
Phayung Morgan.
Funding: There was no external funding for this research. All
the contributors gave their time freely, any expenses incurred
were met by AW.
Consent for publication: All participants were fully
informed of the academic purpose of this research and gave
permission for publication of the anonymous results.

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room/detail/29-10-2018-more-than-90-of-the-world%E2%80%99schildren-breathe-toxic-air-every-day]

A Family-Based Approach to Reforestation
Program Based on a Forecasted Water
Availability for the Present and Future
Needs: The Case of the Department ofEnvironment and Natural Resources(DENR) Davao del Sur- Archelito Mallari, PhD
DENR-Davao del Sur, the Philippines
forester_archelitomallari@yahoo.com- Rogelio Bayod, PhD
Cor Jesu College, the Philippinesroger.bayod@gmail.com
Abstract

The study was conducted to model, simulate and forecast thewater availability in Watershed Areas. This effect isinterdependent of the increasing demands from both humanusers and natural ecosystems that will occur at the same time,hence, decision makers must be familiar with the uniquecharacteristics of watershed when developing local
adaptations strategies. The water availability in watershedareas is directly proportional to its biological and physicalcharacteristics. The socio-cultural and economic situation
affects its biological and physical characteristics; and, it isdirectly related to water availability. The Brook 90
Hydrological Model was used to simulate the water availability
while the GIS Approach through Digital Elevation Model was
employed in modeling and simulation to determine its physicalcharacteristics and forecasting the water availability. Findings
revealed that the availability of the water in watershed areas is
directly proportional to its land cover. When forest coverdecreases, the water of a Watershed area also decreases. Hence,
a comprehensive reforestation program involving different
stakeholders to harmonize plans have been proposed by the
researchers. To increase ownership among the stakeholders
and the local people in the ground, a family-based approach in
the Expanded National Greening Program (ENGP) of the
Department of Environment and Natural Resources (DENR)
Davao del Sur have been designed. This incentive-based
approach is believed to be the appropriate ethical paradigm forreforestation in the different watershed areas of the province.
Keywords: Water Availability. Watershed. Reforestation.
Family-Based Approach. Environmental Management.

Introduction
The connections among forest, water, and people arestrong; forest cycle water from precipitation through soil
and ultimately deliver it as streamflow that is used tosupply two-thirds of the globe’s clean water (Barten, etal., 2008). Globally, the demand of water is increasing,and forest managers today are asked to provide higher
quantities and qualities of water. Meeting theseincreasing global water supply needs comprehensive
perspectives in this dynamic time of climate change,
shifts in human population and changes in landuse andownership. Water may well be the next major of natural
resource crisis, patterned by a rising world population,
increasing demand for water for agriculture, industry,and energy production; and a growing desire for safer

423

and more plentiful water supplies that pressuring theexisting resources.
The Leadership Group on Water Security in Asia
(2009) reported that Asia’s water problems are severe
and the stress on water resources is accordingly
intensifying rapidly due to population growth andurbanization. It was cited that one out of five people (700
million) does not have access to safe drinking water andhalf of the region’s population (1.8 billion people) lacks
access to basic sanitation.
The Philippines obtains its water supply from different
sources. These include: rainfall, surface water resources,
i.e. rivers, lakes, and reservoirs, and groundwater
resources. It has 18 major river basins and 421 principal
river basins (National Water Regulatory Board, 2007).
However, the Philippine Environment Monitor reported
in 2003 that the Philippines ranks second from thelowest among Southeast Asian countries in terms of percapita water availability per year with only 1,907 cubic
meters.
Generally, sustainable freshwater supply remains an
alarming challenge as one of the most basic needs forhuman consumption. Though it is not yet felt in thePhilippines particularly in Davao City, but records showthat there is urgency due to human activities.
In Davao City, there is still enough of water when you
open the faucets, but with the rapid increase of
population, there is a certainty that drinking water or
potable water will not be enough for the populace. Davao
City is still abundant with fresh drinking water andrecognized as among the best waters in the world.
(Jeffrey Tupas, Philippine Daily Inquirer, June 9, 2008)
Talomo-Lipadas Watershed is the charge area and one of
the largest suppliers of water to Davao City. This
statement is supported by Ricardo T. Casino of RTC
Realty Network, Inc. when he promoted Eden Natural
Park in Davao City in particular as the second cleanest
water in the World. However, Bedia (2012) presented an
alarming report on water situation of Talomo-Lipadas
Watershed. “By 2013 there is already a water deficit of
13.80 million per day and -77.37 liters per day for theyear 2017. (Environmental Forum, AVR, University of
Mindanao, February 15, 2012)
According to Gleik (1993) as cited by Branzuela(2015), the clearest threat posed by landcover is thewater availability. This effect is interdependent of theincreasing demands from both human users and natural
ecosystems that will occur at the same time. The mostimportant effect of landcover changes or water resources
will be a great increase in the overall uncertainty
associated with water management and supply.
Moreover, successful anticipatory adaptation requires
the best available information concerning the effect ofland cover changes on water availability; therefore, it isvital that past, present and future scenarios are used
more effectively in adapting decision making (Branzuela,2015). However, decision makers must be familiar withthe unique characteristics of the community whendeveloping local adaptations strategies (Picketts, et al.
2012). Thus, downscaling of its scenarios is the core inorder to tailor the effect of changing land cover and thegeomorphological characteristics at the watershed level,
hence, this study.

424

Eubios Journal of Asian and International Bioethics 30(8) (October 2020)

The main objective of this paper is to come up with asustainable forest management plan in order to sustain
the water availability in Davao region and its citizens.
Using the trend variables and hydrologic factors in
Talomo-Lipadas Watershed which is the main source ofwater in Davao City, this study attempted to depict thetrend of land cover and the availability of water in thepast, present and future scenarios of Talomo Lipadas
Watershed.
Methods Used
The study employed quantitative method throughSpatial Analysis Method. The trend variables in awatershed area (Talomo-Lipadas Watershed) such as thebiophysicalcharacteristics,
climatic
condition,
demographic
characteristics
andsocio-culturalcharacteristics were quantified and analyzed.
Remote Sensing was used through Land cover andwater availability analysis. Land Cover Analysis utilized
open-source software for the land cover classification ofa watershed (Talomo-Lipadas Watershed). It was doneusing Semi-automatic Classification Plugin (SCP) in QGIS
software. This was used for downloading, preprocessing
and post-processing of multi-spectral satellite images to
produce land cover data of the target area. There were
Four (4) data sets processed for the land coverclassification. Each has a 10 year gap from the net data.
The data gaps of each data set were chosen to better see
the land cover changes of a watershed (Talomo-Lipadas
watershed) through the span of not less than 20 years.
The land cover classification of the four data sets wasused to detect land cover changes in the watershed. The
data were selected based on the parameters such as thecloud cover which was less than 10% of the total landarea. These data are Landsat 4 for year 1989
(LT41120551989365XXX08) and Landsat 7 for years
2001(LE71120552001062EDC02),
2013(LE71120552013079EDC00)
and(2016)
LC81120552016336LG00.
Each data set was individually processed using SCP
plug-in in QGIS. Each has a total of 40 training points and
20 validation points within the Talomo-Lipadas
Watershed. Training points were used for the land coverclassification, where validation points were used for theaccuracy assessment. It was decided that the land coverclassification must not have an accuracy of less than80%.
The Water Availability was determined using the
Brook 90 Hydrologic Model software on the hydrologic
factors such as rainfall and temperature in the watershedarea (Talomo-Lipadas Watershed). This methodmeasured both in calibration period and validation
period and was subjected to sensitivity analysis. The
model software was executed with the help of Dr.
Nympha E. Branzuela through her study on climatechange projection Branzuela (2015).
The availability of water in past, present and futurescenarios were simulated and analyzed. The past 30
years was determined based on the average temperatureand the amount of rainfall. The year was sliced into 1990
(1981-2010) which show an available water of 127.66
MCM. The corresponding map of forest land cover
generated an area of 11,263.75 hectares or 28.55 percentof the total TLW area and 7,908.55 or 20.05 percent of
the total TLW area. It was derived and generated using
the LandSat data (1989) LT41120551989365XXX08 and(2001) LE7112052001062EDCO, respectively. Based on
GIS generated data, the 9,586.15 hectares or 24.30% of
the total TLW area indicates 127.66MCM of water.
Using the Global Mapper software, a Mindanao 3-D
Map was generated from the Philippines Digital Model.
The extent of the Talomo-Lipadas Watershed is clearlyshown in Figure 3.

Figure 1. Mindanao, Philippines Digital Elevation Model
Then, the boundaries of Talomo and Lipadas Watersheds
were delineated out of Mindanao 3-D Map. This was doneusing the GIS software.

Figure 2. Talomo-Lipadas Watershed Digital Elevation
Model
Using the GIS software, a model was generated to
combine the TLW area of 39,446.27624 hectares. The
Talomo watershed has an area of 22,488.704 hectares or
57.01% while Lipadas watershed has 16,957.7892
hectares or 42.99% of the total TLW area.
Table 1. Talomo-Lipadas Watershed Area
Category
Area (Hectares) Percent
Talomo Watershed
22,488.48704
57.01
Lipadas Watershed
16,957.7892
42.99
Total
39,446.27624
100.00To check the exact datum, projection and referencingof Talomo-Lipadas Watershed Digital Elevation Model,
the Unmanned Aerial Vehicle (UAV) was used. The UAV
produced a clearer picture of the terrain to revalidate theEubios Journal of Asian and International Bioethics 30(8) (October 2020)

425

outputofGeotagging.
Geometrically-corrected
orthophoto images as well as a Digital Surface Model(DSM) of the sampled area were captured.

Figure 4. Photomosaic Generated Using UAV in TalomoLipadas Watershed
Figure 3. UAV Flight Plan in Talomo-Lipadas Watershed
A multi-rotor DJI Phantom 4 drone was used becauseof its capability to gather terrain data and high resolution
RGB photos. In planning the flight path, the flight areas
or Area of Interest (AOI) was selected through visualinspection using the google earth imagery. A polygon was
created to delineate the flight area. The flight area covers
a total of 240 hectares which was exported as kml files
and used as an attribute for the flight plan of Drone
Deploy application. The flight parameters were then set
in Drone Deploy as shown in Table 2.
Table 2. Flight Parameters used for drone flights in
Talomo-Lipadas Watershed.
Flight Parameters
Value
Flight Altitude

300m

Flight Direction

Lengthwise

Flight Area
Flight Pattern

120 Has.
Grid Mission

Image Overlap (Front)

50%

Image Overlap (Back)70%

Picture Trigger ModeFast

We paid a courtesy visit to the Barangay Local
Government Unit (BLGU) and discussed the objectives ofthe study and security of the area. After getting the go
signal from the authorities, we then proceeded with thereconnaissance of the subject area.
DJI Phantom 4 was used for the actual UAV field survey
in Lipadas watershed. This is to revalidate andrecalibrate the data used in the study. The Drone Deploy
application was used to fly the drone inside the flightareas. The highest elevation with fewer obstacles inside
every flight plan was chosen as take off point as it serves
as vantage points to better see the whole area. The flightplan was done in less than 20 minutes’ flight time.
After the images were taken by the drone from theplanned flight areas, the Images were processed using
the AgisoftPhotoscan. This was used to stitch the photos
into a photomosaic of the captured images.

Figure 5. Photomosaic Generated Using UAV in TalomoLipadas Watershed
Based on the Photomosaic generated using the UAV, it
is assumed that the data such as shapefiles, geo-tagged
pictures, TIFF images, DEM as well as the projections andreferencing used are reliable. Hence, these are credible
and valid to use in the physical characteristics of TalomoLipadas Watershed
The land classification algorithm used in this study
was maximum-likelihood. This procedure was chosen
for the land cover signature classification of the data.
The Accuracy Assessment was done after the land
cover classification. Data were exported into shapefile
and dissolved for each to get the land area per class.

Figure 6. Land Cover Classification of 1989 Landsat
Imagery with 84% Overall Accuracy

426

Eubios Journal of Asian and International Bioethics 30(8) (October 2020)
In
determining
thebiologicalcharacteristics
of
Talomo-Lipadas
Watershed, both percentages and 3Dmodels were also used. The data were
processed into 3D models where theattribute tables were treated withpercentages. Moreover, the percentages
were used to treat the richness of
biodiversity, density and biomass of floraand fauna. These tools were also used in
the determination and presentation ofdemographic characteristics of TalomoLipadas Watershed.
In modeling and simulation of water
availability, the 3D models of GIS
Approach and Remote Sensing Analysis
were employed to provide the past,present, and future scenarios of TalomoLipadas Watershed.

Figure 7. Land Cover Classification Workflow
In determining the water availability of Davao City, we
adopted the study of Branzuela (2015) climate change
projection using the Brook 90 Hydrologic Modelsoftware. This method measured both in calibration
period and validation period and was subjected tosensitivity analysis. The model software was executedwith the help of Dr. Nympha E. Branzuela.
Sources of Data
The primary data such as geo-tagged pictures
including physical and biological data were sourced out
during the actual field assessment. An Unmanned Aerial
Vehicle was also used to capture clearer pictures of the
area.
Secondary data like shape files of maps were obtained
from the DENR, Davao City Water District (DCWD) andNAMRIA. It means that this study relied mostly on
secondary data. Hence, validation of the same wasconducted in the study site.
Climate data were taken from PAG-ASA Agrometeorological station located inside the Philippine
Coconut Authority at Bago Oshiro, Tugbok District,
Davao City. On the other hand, the hydrologic data
mainly the gage height and water discharge werecollected at the Office of Materials Quality Control andHydrology Division, DPWH, Davao City. These weregathered with the help of Dr. Nympha E. Branzuela
whose study assessed the impact of climate change in thesame watershed area.
Data Analysis
The statistical tools used in the presentation of data of
this study are percentages and 3D (three-dimensional)
models. In determining the physical characteristics ofTalomo-Lipadas Watershed, the percentages and 3Dmodels were used. The data were generated by the GIS toillustrate the extent of elevation, vegetative cover, land
classification, land use and soil condition. The data
generated were treated using the percentages.

Results and Discussion
We discussed the past, present and future scenarios of
the province based on the forecasted water availability.
The past, present and future scenarios are based on thewater availability of TLW and mainly processed andanalyzed using the Brook 90 Hydrologic model and GIS
Approach Analysis. It was assumed that the Recharge or
Seepage, water availability of Davao del Sur in general, isdirectly proportional to the physical characteristics,
biological characteristics, and climatic condition of TLW.
Paul (2006) as cited by Branzuela (2015) found out that
there is notable variation of groundwater recharge on
the type of land use. There is a low groundwater recharge
in settlement zones due to impervious surface
pavements and infrastructure while, forest vegetation, anatural or near-natural landforms receives the highest
recharge. Thus, it emphasizes the importance of forest
vegetation and impact of anthropogenic activities onareas heavily relied on groundwater ecosystem.
Scenario 1 (Past Scenario)
Using the Brook 90 Hydrologic Model, the water
availability in the past 30 years was determined based on
the average temperature and the amount of rainfall. The
year was sliced into 1990 (1981-2010) to show anavailable water of 127.66 MCM. It showed corresponding
forest land cover of 11,263.75 hectares or 28.55% of thetotal Talomo-Lipadas Watershed area using the Landsat
data (1989) LT41120551989365XXX08 and 7,908.55
hectares or 20.05% of the total Talomo-Lipadas
Watershed
area
using
the
(2001)
LE7112052001062EDC0. The data was generated basedon the Remote Sensing and GIS Approach Land CoverAnalysis.

Eubios Journal of Asian and International Bioethics 30(8) (October 2020)

427

Area of Talomo-Lipadas Watershed
Based on 1989 Landsat Land Cover
Model
30,000.00
25,000.00
20,000.00
15,000.00
Figure 8. Talomo-Lipadas Watershed 1989 Landsat
Land Cover Model

10,000.00

Figure 9. Area of Talomo-Lipadas Watershed Basedon 1989 Landsat Land Cover Model

0.00

Area
(Hectares)

5,000.00
0.76

1.29

Percent

Fo
re
Ag
st
ri
La
cu
nd
ltu
ra
lL
an
d
B
ar
e
B
La
ui
nd
ltup
Ar
ea
s

28.55 69.4

Area of Talomo-Lipadas Watershed
Based on 2001 Landsat Land Cover
Model

25,000.00

-u
p

La
nd

The results show that in 9,586.15 hectares or
24.30% of the total watershed area indicates127.66MCM of water in 1990 (1981-2010) sliced
period as reflected in Table 3 and Figure 11 of thepast scenario.

35,000.00
30,000.00

Built

Area of Talomo-Lipadas Watershed in1990(1981-2010) Sliced Period (Past
Scenario)

77.12

B
ar
e

20.05

Area
340.8262 (Hectares)
776.531.97
0.864
Percent
Areas

7,908.55

Fores

Figure 11. Area of Talomo-Lipadas Watershed Basedon 2001 Landsat Land Cover Model

30,420.37

tL
Ag
an
ri
d
cu
ltu
ra
lL
an
d

Figure 10. Talomo-Lipadas Watershed 2001
Landsat Land Cover Model

35,000.00
30,000.00
25,000.00
20,000.00
15,000.00
10,000.00
5,000.00
0.00

28,897.69

20,000.00
15,000.00
10,000.00
5,000.00

641.7724.3 73.26 320.66624
0.81 1.63

Fo
re
Ag
st
ri
La
cu
nd
ltu
ra
lL
an
B
d
ar
e
B
La
ui
nd
ltup
Ar
ea
s

0.00

9,586.15

Area (Hectare)
Percent
Figure 12. Area of Talomo-Lipadas Watershed in1990(1981-2010) Sliced Period (Past Scenario)

428

Eubios Journal of Asian and International Bioethics 30(8) (October 2020)

Table 3. Water Availability of Talomo-Lipadas
Watershed in 1990(1981-2010) Sliced Period (Past
Scenario)
RECHARGE/SEEPAGE
1990 (1981-2010)
LitersL*areaMCM

January

43.40

0.04340

16413921

16.41

February

25.34

0.02534

9585609

9.58

March

18.40

0.018406960692

6.96

April

10.64

0.010646065549

6.06

May

30.39

0.03039

11494409

11.49

June

45.09

0.0450917053130

17.05

July

38.07

0.0380714397955

14.39

August32.86

0.0328612427377

12.42

September

27.41

0.02741

10366024

10.36

October

19.42

0.019427345226

7.34

November

19.28

0.01928

7293535

7.29

December

21.99

0.02199

8316017

8.31

Total

127.66

Scenario 2 (Present Scenario)
On the same process, the water availability in the present
30 years was determined. In 2020 (2011-2040) sliced
year, the available water generated is 109.51 MCM. It
shows the corresponding forest land cover of 4,553.2967
hectares or 11.54% of the total TLW area using theLandsat data (2013) LE71120552013079EDC00 and
3,714.50 hectares or 09.42 % of the total TLW area using
Landsat data (2016) LC81120552016336LG00.

Figure 13. Talomo-Lipadas Watershed on 2013 Landsat
Land Cover Model

Area of Talomo-Lipadas
Watershed Based on 2013Landsat Land Cover Model

40,000.00
35,000.00
30,000.00
25,000.00
20,000.00
15,000.00
10,000.00
5,000.00
0.00

33,465.8
64,553.30
11.54 84.84

Area(Hectares)
381.0421,046.08
2.65
0.97
54 Percent

tL
Ag
an
ri
cu
d
ltu
ra
lL
an
d
B
ar
e
La
B
nd
ui
ltup
Ar
ea
s

mm

Fo
re
s

MonthsFigure 14. Area of Talomo-Lipadas Watershed Based on
2013 Landsat Land Cover Model

Area of Talomo-Lipadas
Watershed Based on 2016
Landsat Land Cover Model

Area(Hectares)
3,714.50
86.77
9.42

Percent
391.116
1,113.46
2.82
24
0.99

Fo
re
s

Figure 15. Talomo-Lipadas Watershed 2016 Landsat
Land Cover Model

34,227.2
0

tL
Ag
an
ri
cu
d
ltu
ra
lL
an
d
B
ar
e
La
B
nd
ui
ltup
Ar
ea
s

40,000.00
35,000.00
30,000.00
25,000.00
20,000.00
15,000.00
10,000.00
5,000.00
0.00

The results show that in 4,133.89835 hectares or 10.48%
of the total Talomo-Lipadas Watershed area indicates109.51 MCM of water in 2020(2011-2040) Slices Period(Present Scenario). This is shown in Table 4 and Figure
45.

Figure 16. Area of Talomo-Lipadas Watershed Based on
2016 Landsat Land Cover ModelEubios Journal of Asian and International Bioethics 30(8) (October 2020)

Area of TLW in 2020(20112040) Sliced Period (Present
Scenario)

Table 4. Water Availability of Talomo-Lipadas
Watershed in 2020(2011-2040) Sliced Period (Present
Scenario)
RECHARGE/SEEPAGE
Months

33,846.
53
Area
4,133.9386.079
1,079.7 (Hectare)
085.805 2.735
10.48
0.98
39 7
Percent

Ag Fo
ri re
cu st
ltu Lar a nd
l
B La
a
B
nd
ui re
lt- La
up n
d
Ar
ea
s

40,000.00
35,000.00
30,000.00
25,000.00
20,000.00
15,000.00
10,000.00
5,000.00
0.00

429

Figure 17. Area of TLW in 2020(2011-2040) Sliced
Period (Present Scenario)

2020 (2011-2040)
mm

LitersL*areaMCM

January

37.28

0.037314100414

14.1

February

24.28

0.02439183424

9.18

March

10.89

0.01094118925

4.12

April

8.72

0.00873298166

3.3

May

27.18

0.027210280291

10.28

June

38.19

0.0382

14444604

14.44

July

34.94

0.034913215356

13.22

August29

0.029

10968670

10.97

September

25.09

0.0251

9489791

9.49

October

17.55

0.01766637937

6.64

Fo
re
s

Ag
tL
ri
an
cu
d
ltu
ra
lL
an
d
B
ar
e
La
B
ui
nd
ltup
Ar
ea
s

November
15.96
0.016
6036551
6.04
Scenario 3 (Future Scenario)
In the future scenario, the water availability in the next
December
20.45
0.02057734804
7.73
30 years was determined in about 103.53 MCM for
Total
109.512050(2041-2070) sliced period. Using the GIS Approach
Analysis, it is projected that the forest land cover is Zero(0). However, it is indicative in Figure 46 and Figure
47 that agricultural land will increased up to
Projected Area of Talomo-Lipadas
37,070.9177 hectares or 93.98 % of the total area of
Watershed for 2050(2041-2070)
the Talomo-Lipadas Watershed area. This is
Sliced Period Based on GIS
followed by other component such as bare land andApproach Analysis
built-up areas. In this scenario, the available water ofTalomo-Lipadas Watershed is projected to decrease
40000
37,070.92
35000
into 103.53 MCM.
30000
25000
20000
15000
Area
10000
498.2585
5000
1,877.10 (Hectares)
0
93.98 1.264 4.76
0Percent

Figure 18. Projected Talomo-Lipadas Watershed
2050(2041-2070) Sliced Period Model Based on GIS
Approach Analysis
The next 30 years for 2080 (2071-2100) Sliced Period
was also simulated and projected in the future scenario.
If the present scenario continues in another 30 years forthis sliced period, the projected water availability of
Talomo-Lipadas Watershed would continue to decrease
into 99.81 MCM with the projected forest land cover ofZero (0) or no forest land cover at all. The agriculturalland will also decrease into 36,302.0777 hectares or
92.03% of the total Talomo-Lipadas Watershed area.
Built-up areas will increase from 4.76 % in 2050(20412070) to 6.47% in 2080(2071-2100) sliced periods.

Figure 19. Projected Area of Talomo-Lipadas Watershedfor 2050(2041-2070) Sliced Period Based on GIS
Approach Analysis
The increase of built-up areas would tell that the
population, at the same time, is increasing. This
corroborates the definition of Turner et al. (1993) thatland cover is the biophysical attributes of the earth’s
surface and immediate substrate and land use is a
description of how people utilize the land and ischaracterized by management practices (Fisher et al.,2005; IPCC, 2000).

Eubios Journal of Asian and International Bioethics 30(8) (October 2020)

430

Table 5. Projected Water Availability of Talomo-Lipadas
Watershed Talomo-Lipadas Watershed in 2050 (20412070) Sliced Period (Future Scenario)
RECHARGE/SEEPAGE
Months2050 (2041-2070)
mm

LitersL*areaMCM

January

39.61

0.0396114981690

14.98

February

24.83

0.024839391451

9.39

March

15.07

0.01507

5699926

5.7

April

10.95

0.010954141619

4.14

May

18.99

0.01899

7182588

7.18

June

36.34

0.03634

13744878

13.74

July

32.38

0.03238

12247087

12.25

August25.03

0.02503

9467097

9.47

September

22.42

0.02242

8479917

8.48

October

17.84

0.017846747623

6.75

November

11.39

0.011394308040

4.31

December

18.86

0.018867133418

7.13

Total

Table 6. Projected Water Availability of TLW in 2080
(2071-2100) Sliced Period (Future Scenario)
RECHARGE/SEEPAGE
Months2080 (2071-2100)mm

LitersL*areaJanuary

36.26

0.03626

13714620

13.71

February

24.94

0.024949433056

9.43

March

15.48

0.015485855000

5.86

April

13.65

0.013655162840

5.16

May

18.27

0.018276910262

6.91

June

26.92

0.02692

10181952

10.18

July

28.97

0.0289710957323

10.96

August26.93

0.0269310185734

10.19

September

23.49

0.023498884623

8.88

October

18.88

0.018887140982

7.14

November

12.74

0.01274

4818650

4.82

December

17.35

0.01735

6562291

6.56

Total

MCM

99.81

103.53

Fo
re
s

Ag
tL
ri
cu
an
ltu
d
ra
lL
an
d
B
ar
e
B
La
ui
nd
ltup
Ar
ea
s

Future Directions: Towards a Comprehensive
Reforestation Program
The Reforestation/Rehabilitation Operation Plan for the
Expanded and Enhanced National Greening Program of
DENR PENRO Davao del Sur includes the administrative
jurisdictions of three DENR field offices namely; DENR
CENRO Digos City, DENR CENRO Malalag and DENR
CENRO Davao City. It covers a total timberland area of
260,234.77 hectares or 54.42% of the 478,143.56
hectares’ total area of the Province of Davao del Sur. The
province of Davao del Sur is highly abundant in
Figure 20. Projected Map of Talomo-Lipadas Watershed
agricultural productivity and bountiful natural resources
for 2080(2071-2100) Sliced Period Based on GIS
that is reliant to its soil condition. In fact, Davao del Sur
Approach Analysis
including its neighboring provinces has identified someof its abundant resources dependent on theclassification of soil that suitable to protection and
Projected Area of TLW for
production land use. The complex geography of the2080(2071-2100) Sliced Period
province, distinct forestland endowment andBased on GIS Approach Analysis
different approaches of rehabilitating denuded forest
areas lead to the formulation of this plan. This shall
40000
36,302.0
incorporate the different reforestation plans of the
35000
8
30000
concerns local government units (Matanao,
25000
Magsaysay, Bansalan, Digos, Hagonoy, Kiblawan,
20000
Malalag, Padada, Sta. Cruz, Sulop and Davao City) and
15000
Area
10000
set forward direction to achieve a balance between
593.2985
5000(Hectares)
the human impacts and protection of the forestland
0
92.03 1.5 4 2,550.90
0
6.47
areas of the province.
Percent
The Department of Environment and Natural
Resources (DENR) has issued new guidelines that
may help to expand the participation of the private
sectors in the government’s Enhanced National
Greening Program (ENGP). ENGP is the government’s
flagship reforestation initiative under Executive
Order (EO) 193 issued in 2015 that seeks to cover the
Figure 21. Projected Area of TLW for 2080(2071-2100)
remaining 7.1 million hectares of open, degraded andSliced Period Based on GIS Approach Analysis
denuded forests in the country from 2016 to 2028. DENR
Secretary Roy Cimatu has signed DENR AdministrativeEubios Journal of Asian and International Bioethics 30(8) (October 2020)
Order (DAO) 2019-03 which revises the implementing
rules and regulations for EO 193 to encourage moreprivate sector players to participate in the program. The
ENGP is the extension of the National Greening Program
which was created by virtue of EO 26 and implemented
from 2011 to 2016. The program posted anaccomplishment of 1.3 billion seedlings planted in 1.7
million hectares and in order to optimize the benefits
derived from it, it is recommended to review the existing
structure and provide onward directions for the next 5
years.
The DENR PENRO/CENROs are mandated to craft an
Operation Plan through Technical Bulletin No. 1-B signed
by FMB Director Nonito M. Tamayo, CESO IV, revised
guidelines on Surveying, Mapping and Planning
Development and other activities for Expanded National
Greening Program (eNGP) planting sites. DAO 2019-03
Section 5.3 states the activities to be undertaken in theplanning process of land development which requires
the submission of a reforestation/rehabilitation/
restoration operation plan by forest landscape, critical,
community or proclaimed watershed and/or
conservation area.
The scheme covered the preparation of the DENR
PENRO
Davao
del
Sur
reforestation/rehabilitation/restoration operation planby integrating the plans of the three (3) DENR PENRO
Davao del Sur field offices. The plan is to establish
management guidelines and recommendations for theProvince of Davao del Sur to encourage and guide an
integrated approach for better management, use anddevelopment of the timberland areas in consultation
with the ten (10) local government units, concerned
agencies like National Commission for Indigenous
Peoples (NCIP), local community and other stakeholders.
Consultation with the wider stakeholders wasundertaken during the formulation of the plan
specifically the identification of the best use of thetimberland of Davao del Sur. The identification of thebest use is guided by the criteria namely; 1) Legallypermissible, 2) Ecologically viable, 3) Economicallyfeasible 4) Socially acceptable 5) Politically viable, and 6)
Compatible with adjacent users.
Mode of Implementation: Family BasedApproach
There are 143 critical watershed areas that must be
included in the reforestation plan. These areas have beensurveyed in order to harmonize the plan of the DENR
with the different people and groups of people who arepresent and have at stake in the areas. After harmonizing
the plan, The DENR Davao del Sur will employ a familybased approach for its reforestation program. The
previous reforestation program of the department had
utilized the support of Peoples’ Organizations (POs) for
its implementation. While it was still successful
considering that the DENR Davao del Sur has received anaward as the best branch in terms of the National
Greening Program implementation, we found out that
there had been challenges and problems as regards toresource allocation and distribution of benefits to themembers of the organization. Hence, we have revised thestrategy and we will employ a family-based approach for431

our reforestation program this time. We will ask the headof the family to apply as the beneficiary of the Expanded
National Greening Program of the DENR. After theirapplication, we will orient them about the objectives ofthe program. The orientation will include significant
discussion of environmental ethics to inculcate among
the beneficiaries, the need to protect the environment forthe present and future generations. After obtaining theircommitment through the signing of Memorandum of
Agreement (MOA), we will also release their initialbudget for the planting of the trees. The remaining
budget for the monitoring and other activities will only
be released after an assessment through site visitation
has been done.
For areas that do not have families as claimants, wewill utilize the support of the educational institutions
and other Civil Society Organizations (CSOs) to be theirplanting sites for the tree planting activities of theirstudents and members. We will ask them to adopt thesites as their learning laboratories where their students
and their members will learn how to take good care of
the Mother Earth using the praxis approach to learning –action-reflection-action.
Conclusion
Taking care of the environment should be the concern of
everybody. While there are individuals and groups who
have started their love for the environment throughreforestation activities, most of their works have notbeen sustained due to lack of support as well as lack of
ethical paradigm that will serve as the glue to bind andsustain their efforts together. This family-based
approach to reforestation is an attempt by the
researchers who are working in the DENR as well as in
the academe to marry the scientific data with the rightethical framework anchored on the values of love andreciprocity to our Mother Earth. The family-based
approach is indeed, a right paradigm as it resembles
family spirit in takin care of the Mother Earth. We arehoping that through this approach and with the rightsupport from other stakeholders, we can achieve ourintended objectives to ensure that there will be potablewater for the people in the province of Davao del Sur forthe years to come because we have restored the forests
especially in the critical watershed areas of the province.
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Global ways in integrating bioethics- Michael Cheng-tek Tai. Ph.D.
Professor, Chungshan Medical University, Taiwan
Email: mctaicht@gmail.com
Introduction
Do the people of the world have a common
understanding of what is good and right or is our world
divided with different values? We can confidently saythat none of the cultures in the world will regard murder
as good and loving others as evil. In other words, theworld may be different in many ways; we, however sharesome common values. If this is the case, enhancing thecommon perception of the good and the right among
different views by incorporating them into an integrated
bioethics should strengthen the impact of bioethics to
improve human relations and universal harmony. The
attempt to realize this lofty goal must be endeavoredthrough global interaction and interconnection. The
process is not to force the different views into one.
Bearing in mind that each culture has its own way of
expressing what reality is all about should facilitate theprocess of ascertaining similarity and promoting a better
human relationship toward one another. This attempt is
to promote a better understanding among different
cultures and to build a bridge between today andtomorrow and furthermore, to extend loving concern toall creatures on earth. Van Potter said that traditional
bioethics is about interaction between people andpeople, and integrative bioethics is about interaction
between people to create a “ world without border.” [1]What is a global way?
We live in a global village. The COVID-19 pandemic
proves that the world is without boundary and all humankinds share a common destiny. People are not isolated
beings, rather, they are closely related to and mutuallyaffecting one another. Hans M Sass wrote “comparative
biology and my own life experience tell me that I and allother bios are not independent from other bios at all” [2].
The whole universe is one and we cannot denyinterdependence and mutual inter-effecting among
humankind. The bioethics that intends to promotecompassion and harmony in human society cannot be a433

regional mastery but a global undertaking to aim at
implementing the truth, the good, the beautiful and thejust on earth. Although we used to think that “East is Eastand West is West, and never the twain shall meet”, thisdistant world is no longer in existence. What can affectone area of the world will have impact on another. We
cannot deny the diversified culture, heritage and stylesof living among humankind but these differences can nolonger separate people from one another. Besides,
bioethics cannot merely be a biomedical science
anymore rather it must be extended to all disciplines ofstudies and all fields of life. The bioethical imperative
provoked by Fritz Jahr voiced to extend loving care andconcerns to all beings. In order to do that, we must find a
global way of doing bioethics.
At one point of history, hostility and mistrust among
humankind had been obvious resulting in wars amongpeople and nations fighting against each other. There
was no peace on earth. Many however, dreamed of apeaceful co-existence living in harmony without
distinction in anyway. Is this dream realizable? Some
expected that perhaps through religion that beautiful
harmony could be fulfilled. John Oxenham wrote in 1908:
In Christ there is no east or west,
In him no south or north,
But one great family bound by love
Throughout the whole wide earth.
Join hands, disciples in the faith,
Whate'er your race may be!
Who serve each other in Christ's love
Are surely kin to me. [3]Joseph Rudyard Kipling, a Nobel literature laureate
wrote in 1907:
Oh, East is East, and West is West, and never the twain
shall meet.
Till Earth and Sky stand presently at God's great
Judgment Seat;
But there is neither East nor West, Border, nor Breed,
nor Birth,
When two strong men stand face to face, though theycome from the ends of the earth!
They have looked each other between the eyes,
and there they found no fault.
They have taken the Oath of Brother-in-Blood onleavened bread and salt.
They have taken the Oath of Brother-in-Blood on fireand freshcut sod on the hilt and the haft of the Khyberknife, and the Wondrous Names of God. [4]Kipling’s remark of the geographical chasm as
described in the first line of this poem has evoked muchcontroversy and debate but at the end of this poem ofBallard of East and West , he described how two men
from entirely different religious and cultural
backgrounds recognize in each other the universal virtueof courage, and how this mutual acknowledgment ofbravery results in the swearing of a solemn oath ofbrotherhood.
Kipling’s poem depicted the spirit of global humanbrotherhood. Though diversity is a reality, yet the world
can be harmonious and fraternally integrated throughpromoting love and focusing on similarities among

434

Eubios Journal of Asian and International Bioethics 30(8) (October 2020)

differences. Therefore, the global way is an endeavor of
integrating the various views of life, sharing cultural
heritages, instilling common morality, promoting
understanding and benefiting our living environment
through mutual recognition, respect, acceptance anduniversal harmony. With this integration, we anticipate abioethics that seeks harmony between man and natureand encompasses a global friendliness among all. [5]Interconnection and mutual respect as the process ofglobalization. Sociologists Martin Albrow and Elizabeth
King define globalization as "all those processes by which
the people of the world are incorporated into a single
world society."[6] This is a great anticipation for theworld to become one. But we know the world isdiversified and can hardly be amalgamated into one due
to much differences in tradition, languages, creeds andethnicity. German bioethicist Hans M. Sass wrote:“interaction and integration, cooperation andcompetition are as essential for us humans as they are for
all forms of bios” [7]. Thus we have to “respect every
living being as an end in itself”[8]. From the biblical pointof view, all people regardless of color and gender camefrom the same source and all are beautiful and good
(Genesis 1). Thousands of years have passed in humanhistory and generations rose and passed away yet theantagonism among people and nations still remain. To
incorporate the world into one may only be an
impossible dream but in the wake of modernization andrapid development of technology the intensification ofworldwide interaction and social relations have linked
the distant territories to mutually affect each other; what
happens to one area even in faraway land can impact onanother. [9] In 1992, Roland Robertson, professor ofsociology at the University of Aberdeen and an early
scholar in the study of rapid interdependence andinteraction among people and continents depicted
globalization as "the compression of the world and theintensification of the consciousness of the world as awhole."[10] What he illustrated is that the world has
been quietly progressing to integration. Thus
globalization is the activity of the widening, deepening
and speeding up of global interconnection,… andprocesses of change which underpin a transformation in
the organization of human affairs by linking together andexpanding human activity across regions andcontinents.[11]The phenomenon of increasing interaction amongpeople and nations has transformed the world. When adeadly virus epidemic occurred in one part of the world,
the rest can be infected in a very short span of time if not
well self-sustained and protected. How should weresolve the tension between individual liberty and therisk of community-acquired infection? Who should gettreatment when there is not enough resource foreveryone? [12][13]. Lisa M. Lee, Executive Director of the
U.S. Presidential Commission for the Study of BioethicalIssues, suggested that finding measures to tackle the newproblems confronting human society for the survival of
species need collaboration among nations with expertisein science, public health, and ethics to work together todevelop ways of solutions by challenging the ethicalterrain of both public health emergencies and everyday

practice. [12] To be more scrupulous, global integrated
bioethics should be attempted.
The attempt to integrate bioethics. Bioethics,
traditionally speaking is about interaction between
people. Bioethics in recent decades however has moved
a step forward to cover the interactions between people,
and people with their living environment including
relationship to animals, land, biological systems andsocial activities such as political and business dealing,etc. Through more advanced and faster transportfacilities and frequent business transaction and humansocial activities, the world geographical distance has
shrunk. The west and the east are no longer strange toeach other but mutually enriching and influencing. As aresult, a new world bioethics has gradually been in themaking. In a book, World Without Border [14], Lester R
Brown, founder of the Worldwatch Institute and founderand president of the Earth Policy Institute, voiced that
“we must begin with the formulation of a new ethics toseek harmony between man and nature and encompass
an ideology of global unification... must adopt andpropagate this new ethics translating it into politicalaction. Our future well-being depends on how quickly the
new ethics now emerging can be translated into a new
more humane set of global priorities, new global
institution and new level of global cooperation.” [15]As an Asian working to promote the universal
harmony based on the teaching of Lao-Tzu’s Taoism, I
call for integrating all bioethics, either it be European,North American, Asian or African having their uniqueperspectives of life; they could be converged, nothybridized but through dialogue to create a new
bioethical mindset. In other words, integrating bioethics
is not to force a fusion but finding the common ground of
morality to come up with the appropriate and mostsuitable answer to bioethical puzzles confronting
humankind. Differences among various bioethics will
exist but we can distil and strengthen similar values that
all agree upon and use that as the basis of integration.
Finding similarity in diversity can enable us to find acommon ground. We are not promoting a single
bioethics, rather, concentrating on common morality as
a new approach. No culture will oppose love as acommon value of humankind. Building upon this ground,
we can promote global bioethics to further benefit theworld. Darryl Macer defines bioethics as Love of Life:“love of life is the simplest and most all encompassing
definition of bioethics and it is universal among all
people of the world” [16] and Fritz Jahr pointed out“compassion is an empirical established phenomenon of
the human soul”. Global bioethics is not inflexible nor
ceremonial but corresponding various moral principles
to suit the situation and the parties involved. It is a taskthat cannot be achieved by one generation. We can say
global bioethics is “the attempt to agree on fundamental
conditions for human flourishing and to secure them forall.”[17] In other words, integrating bioethics is to build
a bridge so that we can find similarity in diversity andsuggest a possible guide to foster universal values. Basedon this foundation other articulation can also be applied
as a vehicle to promote integrated bioethics. For
instance, Lisa Lee in her article “ Integrating Ethics forEubios Journal of Asian and International Bioethics 30(8) (October 2020)
the Nation’s Health” advocates that public health ethics
can be a bridge to unite the field of biomedical andenvironmental ethics by arguing that human health isconnected to that of animal and environment.[12] For
the sake of benefiting all, we can utilize other findings tosolve the problems we face.
This attempted bridge to connect the various
advocacies is not a strange thinking as R Van Potter has
voiced in his prophetic book maintaining that bioethics
is the Bridge to the Future. He said: “We must develop thescience of survival and it must start with a new kind of
ethics—bioethics, defining interdisciplinary in a special
way to include both the sciences and the humanities.”[18]
Four approaches are suggested here for promoting
integrated bioethics. Firstly, to find common morality of
the world as the foundation and guide for collaboration;
secondly, to seek a translational bioethics that facilitates
the practical needs of human society and environments,
thirdly, to develop consultation skills and provide
consulting service to contemporary need and fourth, todiscuss further the meaning and scope of integrated
bioethics and to deepen the dialogue among different
views of bioethics.
Robert M. Veatch, a renowned professor of ethics at
Georgetown university wrote in his article—Is there acommon morality: “One of the most exciting andimportant developments in recent ethical theory—
especially bioethical theory—is the emergence of theconcept of common morality."[19] He argued: “the coreidea of a common morality is that all humans—at least all
morally serious humans—have a pre-theoreticalawareness of certain moral norms. The claim is that
normal humans intuit or in some other way know that
there is something wrong with things like lying or
breaking promises or killing people. These purportedly
universally shared insights can provide the raw datafrom which ethical theories are constructed.” [19]Veatch has laid a very important foundation that
global bioethics is feasible because all humans have anaturally inborn awareness of right and wrong, good andevil. Though people in different cultures are different inconstructing distinctive theories to account for theirexperience, the primitive idea that to kill
indiscriminately is wrong has been universal. The term
“sacredness of life” may not be a common expression but
every culture has its own way of illustration; for instance,
the Chinese bioethics forerunner, Sun Shi-miao
described the sacredness of life as: “life is heavier thanthousand pounds of gold” [20] to insinuate its precious
value. In Hindu tradition the term Ahimsa is used todenote that one should not hurt others. Though In
Bhagavad Gita has depicted killing ss a duty when asoldier is defending his country to protect his
countrymen by inflicting pain on the invaders but it is nota license for killing rather a duty to protect his
fellowmen.[21] Krishna reminds Arjuna to fight in orderto bring good out of a bad situation. The common
morality is still valid that “ thou shalt not kill”, an insightshared by all normal people.
As we examine all the cultural differences of theworld, we find that there is indeed common morality.
Another example is Confucius: “Don’t treat others the435

way you do not like to be treated” and Jesus: “love thyneighbor as thyself”. One narrates in negative way while
the other in a positive emphasis. These similar essential
teachings can become the basic denomination to findcommon ground in diversified cultures to strike for
global integrated bioethics. The first step is to check all
different ethical teachings to discover their commonality
so as to integrate them. This endeavor is not limited toonly a certain geographical or cultural area, but inclusiveof all to set the tone for a global way in bringing all
together. The process is not to eliminate any cultural
tradition or extract any value but to fortify the common
morality as the basis of a global integrated bioethics. Thismethodology will include comparative study as well as
contextualization to substantiate the core of all as global
bioethics.
From theory to praxis; integrated bioethics istranslational. Integrated bioethics must be feasible andpractical in realistic settings of life. Applying the theoryof bioethics to improve patient-physician relationshipand to enhance human health and ecological well-being
has to be the focus of translational bioethics. The mainconcern of traditional ancient medical ethics was on thepatient-physician relationship. Later as the biomedical
technology rapidly developed, a new concern arose toaddress issues such as autonomy and justice. Today as
we face the challenge of rapid progress of biomedical
technology including digital development, we must
consider whether or not scientific breakthrough isunlimited. Should we limit certain areas of scientificinquiry as the technology already has the capacity topenetrate into the mystery of life and even geneticallyaltering life to create a super human or a brand new
being unknown of in history. Subsequently, bioethics
input is important to assure not only that human subject
trials are conducted and reported responsibly, but alsothat results are incorporated into clinical and community
practices in a way that promotes and protects bioethicalprinciples [22].
Translational research needs to move scientificbreakthroughs from the bench to the bedside anddiscover ways to channel the biomedical advances toimprove healthcare and individuals’ lives. Translational
research may utilize non-medical tasks such as informed
consent, risk-benefit assessments, patient engagement,
biochemistry, animal research, information technology,
engineering, nanotechnology, economy, sociology,
psychology, politics, and humanities. Certain bioethics
principles may have hard time connecting to practicalapplication so translational bioethics urges researchers
to make sure that bioethics and clinical medicine areclosely related so as to implement the fulfillment ofpromoting human health and covering wellbeing for all.
[22]
Dr. Hans Martin Sass said: “…Highly specialized
results of research have to be translated into other fieldsof biomedical sciences, clinical medicine, diagnosis,
therapy, development and administration of drugs,
public health issues, lifestyle modification, healtheducation and health care insurance and payment
scheme” [23]. This is exactly what global bioethics

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targets, namely, to translate the theory to practice anduseful implementation in actual world.
There are two general directions in which to try andbridge the philosophical reflection-practice gap: fromphilosophical reflection to practice, or from practice tophilosophical reflection. In the former, the object fortranslation is bioethical research carried out in academic
institutions as theoretically justified reasoning andconclusions. In the latter, the object for translation isbioethics as carried out with practical reasoning andconclusions about what to do within the field of medicine
or other bio-related activities (e.g. environmental
interventions). Translation thus involves thetransference of elements of knowledge production fromone area to the other.[24]Bioethics consultation. With the rapid development of
medical technology, clinical decision-making is not not as
straight forward as it used to be. The complexity ofclinical decision-making has prompted the rise of ethicalconsultation to provide assistance to patients and healthprofessionals to see the dilemma they face from objective
perspectives. With new medical devices, life can go on
through connecting to a life-supporting machine such as
ECMO or respirator. When medical treatment becomes
futile, should we withdraw the respirator? If some family
members insist to continue giving the treatment against
medical prognosis, should the patient’s life be kept
going? When there is a dispute in the course of treatment
among family members and health professionals, ethics
consultation becomes an important channel to provide
assistance. The complexity of the modern world with
influx of migration of people has moved this consultation
to a new height of importance and need.
The ancient world where people lived together basedon race, language, culture or religion no longer exists.
The economic development has facilitated the migrationof people, not only from one area of the land to the otherbut also migrating to countries totally strange to themwhere different languages are spoken, distinct religion ispracticed, even people’s physical structure differing suchas color. United States is a typical example of thismigration where although white people and Christians
remain a majority, many foreigners have moved in to
make it a real melting pot of the world. Europe and somecountries in southern hemisphere also experiencesimilar migration. Multicultural urban centers have beendeveloped in most of the well-to-do countries. Along withthis migration and mixing of people, bioethicalconsultation to provide help becomes crucial. The global
integrated bioethics must take note of this trend as aconcern and focus of attention.
Bioethics consultation is a practical discipline to turntheoretical discussion into practical use. We can say it isa translation of classroom deliberation into clinicalapplication. If a science cannot improve human living
and enhance human wellbeing and understanding, thatscience becomes an abstract enterprise only good to stayin an ivory tower. Ethics is a practical philosophy andbioethicist should find way to serve social needs byimplementing bioethical principles to the actual settingsof life.

The new world reality has extended the nature ofbioethical concern from the medical to theological,
philosophical, sociological and ecological deliberations.
Facing ever-increasing problems arising from thedevelopment of medical technology, bioethics
consultation becomes even more important. When adilemma arises, consultation is a way to renderassistance to health professionals, patients and theirfamilies for them to see the hardship from more objective
and wider spectrum so as to find a better solution to suit
their need. The need of ethics consultation reflects
increasing complexity of modern medicine's ethicalquestions.
Bioethics consultants will provide guidance topatients, their families, and professional staff on ethical,
legal and policy issues and also concerns arising fromclinical interactions between healthcare professionals
and patients. This role will also provide education about
ethical issues to medical staff members, medical
residents and students, nurses, social workers, chaplains
and other allied health professionals.
Further discussion of the meaning and scope of
integrated bioethics and the dialogue among
different views of bioethics: The question of global
bioethics has been debated by bioethics scholars.
Regardless of cultural differences within the world, we
can confidently say compassion or love has been thecommon human nature that every culture espouses;
therefore, global bioethics cannot be conveniently
rejected. The debate and discussion of a global integrated
bioethics, however must be encouraged in order to excel
and deepen the understanding of globally integrated
bioethics and also to promote cultural dialogue.
Søren Holm and Bryn Williams-Jones asserted global
integrated bioethics is a myth rather than reality. They
argued if bioethics is a unified global field, or at the very
least a closely shared way of thinking, then we should
expect bioethicists to behave the same way in theiracademic activities anywhere in the world. In their study,
they concluded: “there is in fact no unified global field ofbioethics. It seems that, even in English-speaking
countries, bioethicists do not link to each other's
websites as much as would be expected, do not cite eachother as much as would be expected, and do not converge
on the same books as much as would be expected if
bioethics were truly a 'global' field”[25]. Soren assumed
a global bioethics should have a unified principle but tothem there is not.
Undeniably, our world is not one but many therefore
expecting unified bioethics is unrealistic. Global
integrated bioethics, however is not going to be a single
universal bioethic but to emphasize the existing common
morality as a base for dialogue and deliberation to findsolutions that speak to the need of situation. All cultures
have different ways of expressing love and goodwill suchas westerners hug as a way of greetings, some even kissyet oriental people will bow head instead. All thesegestures though varied in styles are symbol offriendliness and mutual respect. They express greeting indifferent ways with a similar goodwill. What matters is
not the external manner but the internal quintessence.

Eubios Journal of Asian and International Bioethics 30(8) (October 2020)
Since there is similar virtue among different people,
global bioethics is not impossible.
Another scholar, Maria Sinaci examines thepossibility of the existence of global bioethics from theperspective of the world globalizing process as the wholeworld has become so interrelated that none can afford to
be isolated. She argued that “global bioethicalconstruction can generate closeness in the approaches
related to bioethics, … a global bioethical frame implies
collaboration between specialists in different fields(philosophy, sociology, medicine, theology, psychology,etc.) who are interested in the same subjects and workwith similar information sources. … global bioethics
should not be confused with an attempt to an approachto a unitary religion.” [26]Van R. Potter appealed to a new science of bioethics
through combining biological knowledge with humanvalues to create a bridge between the technical and thehuman-social sciences, thus giving bioethics larger
extent which will lead to global bioethics [27].
In deepening the understanding of global integrative
bioethics, we can approach it from different angles;
firstly, to a call for globalizing the study of bioethics froma holistic perspective through engaging in a dialogue
between different cultures, sciences and activities intacking bioethical questions related to life. Secondly, it
can be an endeavor to explore the global integrative
principles. The so-called Georgetown mantra has comeup with four principles of non-beneficence, beneficence,autonomy and justice that the whole world takes asbioethical Bible. European bioethicists led by Frances
Abel, Jacob D Rendtorff and Peter Kemp suggested
autonomy, dignity, integrity and vulnerability as the setof European principles of bioethics.[28] Michael Tai of
Taiwan based on Asian ethos recommends Ahimsa (dono harm), Compassion, Propriety (respect) and Dharma(responsibility) as set of Asian principles[29]. The World
Medical Association has listed compassion, competence
and autonomy as the ethical values of physicians.[30] Allthese are good and important and the global integrated
bioethics can further deliberate on them and perhaps
come up, if feasible, with a new holistic set of principles
from biomedical, environmental, social and evenspiritual perspectives for consideration. Thirdly, it
should be a study of application of bioethics in responseto the rapidly developing biomedical technology as ascience working on concrete problems trying todetermine directions of action in order to diminish
conflicts within the society.
Conclusion
Global bioethics would be neither international
bioethics, nor a universal religion or an evaluation frame
based on a set of norms applicable anywhere, to anyone,
and anytime. Integrated bioethics assumes a wider
spectrum of bioethics covering all ethical questions
relating to the phenomenon of life.
Hans Jonas wrote: “the phenomenon of life itself
negates the boundaries that customarily divide ourdisciplines and field [31]. Covic Ante suggested theconcept of pluri-perspectivism [32] and H. Juric’s
concluded in his article on “Hans Jonas’ Integrative
Philosophy of life as a foothold for integrative bioethics

437

that “we should keep in mind that mono-perspectivism
makes us shorted-sighted or even blind. While pluriperspectivism enables us to look at the phenomenon oflife both with microscope and telescope, as well as with
our inner theoretical eye, in order to approach an
integrative understanding and knowledge on life, as wellas an integrative ethics of life.”[33] A global way inintegrating bioethics will direct the world in futurecollaboration as a bridge to advance to a new age for all.
References
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2. Sass HM: Biologie, Bioethics and Biopolitics in Integrated Biotopes.
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Healthc Ethics. 2005 Fall; 14(4):404-15
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Ethics Journal 2003.13.3
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Traditional Chinese Medicine 1986; 6(4): 210-211.
21.Koller JM, Koller P, eds: A Source Book in Asian Philosophy.
MacMillian Publishing Co, New York. 1997:34-47
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Clinical and Translational Science. 2008,Vol 1, issue 1. 67-70
https://doi.org/10.1111/j.1752-8062.2008.00005.x
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24. Cribb, A: Translational ethics? The theory–practice gap in medical
ethics. Journal of Medical Ethics 2010, April 36 (4):207–210.
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32.Covic Ante (ed): Integrative Bioethics and Pluri-perspectivism.
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Muzur A and Sass HM (eds). Zurich LIT, 2012: 147.

New Normal or Post-Normal? PhilosophicalImplications of the Covid-19 Pandemic- Christopher Ryan Maboloc, Ph.D.
Ateneo de Davao University, the Philippines
AUSN Visiting Professor for Global Justice
Email: ryanmaboloc75@yahoo.com
Abstract

The ‘new normal’ refers to an awareness of the calculated risks
and dangers on getting infected, although standards andprotocols are to be observed with public health and personalsafety in mind. In contrast, the ‘post normal’ is a paradigm shiftthat dismisses any claim of a return to the ways of old or theprevious state of affairs that people have enjoyed prior to thecoronavirus pandemic. Applying the post-modern techniquesof Umberto Eco, this paper explores the meanings of bothconcepts and their implications to everyday life.

Introduction
In 1327 a young Benedictine novice, Adso of Melk, and alearned Franciscan, William of Baskerville, visit a
Benedictine monastery in northern Italy for a theologicaldebate. The abbot, Abo of Fossanova, asks William tolook into the recent death of the illuminator Adelmo of
Otranto, who fell from the octagonal Aedificium, whichhouses the abbey’s labyrinthine library; William isbarred from entering the library itself, however. That
evening William debates with the monks about thetheological uses of laughter; an elderly blind monk, Jorge
of Burgos, condemns laughter as disruptive. (McManus
2019)
Reading Umberto Eco’s first novel, The Name of theRose, is like being in a labyrinth of signs and symbols tolook for clues as one tries to answer a mystery. But
instead of getting an answer, Eco (1980) forces thereader to postpone his judgment. In this post-modern
tale, the Italian novelist attempts to cast doubt on our
understanding of the truth so that the pursuit of any
meaning in the story appears to be an endless journey ofplot twists. The protagonists in Eco’s mystic tale aretasked to solve a murder case. But in the course of theirstay at the Abbey, they stumble upon other deeply
disturbing questions.
In the story, William of Baskerville represents
Emperor Louis IV, who was in a passionate quarrel with
the Pope. The monks in the Abbey are the emissaries ofthe papacy. This conflict adds to the dilemma in theconflict between truth and power. The Franciscan Orderat that time was also in the middle of a controversy thatwas brought about by the clash between secular andecclesiastical values. The narrative brings the reader tothe difficult questions involving the Church and its
various acts, including the Inquisition. Patricia McManus(2019) writes:“William and Adso return to the library and at last
discover a way into the forbidden room called finis Africae,
where they find Jorge of Burgos. It is revealed that he hadpoisoned the pages of the missing manuscript, andVenantius, Berengar, and Malachi died after touching thepages. Jorge had also manipulated Malachi into murdering
Severinus. In addition, he has trapped Abo in a secretstairway, where he suffocates. The book that Jorge is
protecting is a volume of Aristotle’s Poetics on comedy andlaughter. The blind monk then eats pages of the book andknocks over Adso’s lantern, setting a fire that consumes theabbey. William and Adso escape and return home.”
The “New Normal” as a Linguistic Tool
The language of the “new normal” refers to the attemptof governments, policymakers, and internationalorganizations to usher a way of understanding humanlife during and possibly, after the coronavirus pandemic.
The Spanish Flu of 1919 that occurred 100 years ago did
not have the same restrictions that people experience
today. But as societies have become more complex, thelanguage of the new normal is used by the authorities toenforce a type of “standard” that people ought to follow.
The Covid-19 pandemic is a way of questioning theaffairs of civilized man and of modern society as well.
Accordingly,
This framing is inviting: it contends that things will
never be the same as they were before — so welcome toa new world order. By using this language, we reimagine
where we were previously relative to where we are now,
appropriating our present as the standard. (Asonye
2020)
The concept of the “new normal” is a matter ofapproach. It is a type of language that puts things into
their perspective. It attempts to reveal answers toquestions related to life as states find ways to deal withthe problem. The idea of the new normal forces us to reexamine ourselves and re-interpret the ways we dothings. Precisely, many things might no longer work after
Covid-19. With tough restrictions to travels anddisruptions to the economies of many nations, the things
around us that defined the way we live may no longer be
the same.
The new normal will require people to let go of certain
comforts, to make adjustments, and adapt to a new wayof life. This means doing away with mass gatherings thatcan bring great risks to the population, conducting online
meetings instead of in-person dialogues, the impositionof health protocols and measures in sporting events that,while notoriously inconvenient, will be necessary to
avoid spiraling cases of new infections. As a matter offact, new business models will emerge. However, when it
comes to the education of our children, the concept ofcritical pedagogy may still be pursued. (See Maboloc
2020)
In the language of the new normal, a post-pandemic
world means the stricter enforcement of rules andregulations. This means people being supervised in theireveryday life and some of their basic freedoms curtailed
for the sake of public health. New forms of control,
instead of good governance, will be employed by strong
leaders to maintain their place in the body politic.
Without strict measures, the new normal will not workin a society where discipline may be wanting and the ruleof law is weak. Expectedly, cause-oriented groups andcivil society will react and protest against curfews andevery other impediment to the freedom of citizens.

Eubios Journal of Asian and International Bioethics 30(8) (October 2020)
However, the new normal does not reflect the presenceof systemic injustices in society. When William ofBaskerville investigated the murders, he was cut off by
the people who wanted to hide the truth from him.
Similarly, the answers to our questions cannot comefrom the old ways of doing things. The idea of normalcy
is not actually working for millions of people who still
have no access to a decent life. The reason for this is thatwhile Covid-19 has disrupted the everyday lives ofpeople, the new normal that it calls for will not in any way
dismantle global hegemony and cultural imperialism.
Covid-19 and Post-Normal Science
The novel approach of William of Baskerville was crucial
in solving the puzzle about the murders. In the realworld, inductive logic still works. We need a lot of
observation and precise predictions to make science
effective. But a paradigm shift in the science used in thispandemic is needed. Jerome Ravetz (2020) explains that
“normal science is totally inadequate to cope with thiscomplexity, and needs to be supplemented with abroadened awareness of solutions and problems alike.”
To manage a post-pandemic world, inclusivity rather
than force is necessary. Direct participation rather thanstrict enforcement will make things bearable for the
population.
Undoubtedly, experts are needed to address thelingering questions. The coronavirus will not evaporateout of thin air. Daniel Mishori (2020, 232) believes that
“epidemiological theories and models proved fallible anderroneous.” In this sense, the science of pandemics would
require revolutionary efforts. If any government limits
its scope of understanding the problem to a select groupof technocrats, then the authorities might not succeed insolving difficult problems on the ground. Beyond
institutional actions, there is a need to empower people
to diffuse power into the peripheries.
Ravetz (2020) thinks that “with the post-normal
science approach, we can find it natural to accept that thesocial and political aspects of the pandemic are asimportant as the biological. That is: the great variety ofsocietal responses to this virus that we have seen are notsecondary phenomena to its molecular structure.”
Revolutionary science calls for a novel approach to a
problem. A crisis requires radical decision making. This
happens when textbook solutions to the problem are nolonger be applicable. When a theory no longer works, thedemand for better solutions emerges. (See Kuhn 1962)
For instance, the model of welfarism is a deficientapproach in a globalized environment. Big corporations
today dictate state policy and the political agenda of G-7
States. It is important to look for new paradigms in termsof development. (See Maboloc 2018) The old systems
may no longer be useful if governments want permanentchanges. It is a question of power and how the same isable to transform things. To initiate a new world order,
societies must abandon those strategies that simply
perpetuated the influence of oligarchs (in Third World
societies) and of corporate moguls (in affluent states) at
the expense of the people. Ravetz (2020) says:
For a proper recovery we will need a post-normal
science understanding of the pandemic as essentially acomplex entity where the social, ethical, and ideological439

dimensions interact strongly, sometimes decisively, withthe biological. Recovery must be done piecemeal, andthen policy makers will continuously confront
contingency, complexity, error, and uncertainty in theirsituations. The affected public must be integrated into
the recovery effort as an extended peer community;
otherwise the inevitable variations and exceptions
become the occasion for resentment, evasion, and failure.
The state-centric approach to the Covid-19 crisis
depends on the power of the government to control,
manage, and enforce. This is democratically unhealthy.
Ravetz (2020) observes that “the lack of capacity alone
had the potential to cause society-wide chaos in theabsence of draconian social and economic
interventions.” This has become apparent in several
states where the healthcare system is being punished byrising infections. In his powerful paper on bio-politics,
Mishori (2020, 230) gives a stern warning about theexcesses committed by governments:
Public health Corona considerations warrant
frightening paternalism, promoting dystopian states
based on unrestricted “extreme bio-power” policies
which govern human bodies, including enforced mass“treatments”(lockdown)withunprecedented
authoritarian control.
A Post-Pandemic Paradigm Shift
A paradigm shift must be on the horizon. Governments
now think that old strategies will result to moredisruptions in the everyday life of the people. The
solution to a crisis cannot be that top-to-bottom
approach. Inclusivity is important. In the past, people
would think of charismatic leaders as silver bullets.
However, no society changes because of the power of one
man. Lasting change is rooted in every little effort doneby common people and small communities to confront alingering social pathology.
The Covid-19 Pandemic has demolished thedominance of a neo-liberal system. Financial markets aredown and globalization has come to a halt. Juichiro
Tanabe (2020, 74) notes that “the pandemic has not only
taken many lives but put the jobs and daily lives of manyin jeopardy.” This is true not only in Third World
societies, but also in developed countries as well,including the United States. The overall picture of the US
economy is down, with over 26 million jobs lost in justfive weeks due to the pandemic. (Zarroli 2020)
While the challenge from nationalism and populism isapparent, it can be said that powerful interests might
continue to control policy directions in a post-Covid
world. So, the problems of the poorest of the poor willremain. A post-pandemic world must consider not only
the comfort zones of people, but must also attempt toalter unjust systems and unfair power relations. Thismeans dismantling corporate greed. We must recognize
the value of human solidarity. A post-normal world
envisions to end the shameless and willful display of selfserving interests.
The pandemic is a wake-up call to human decency. Itshows not only the limits of man’s body but also of thepower of governmentality. (See Foucault 2007)
Governments cannot have absolute control on the fate of
the people. Indeed, the pandemic shows that there must

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be decency even in dying. (See Camus 1948) Those who
suffer from loss realize that there is no need to return to
one’s comfort zones. The pandemic is not only a questionof science. It reveals an existential character that isgrounded in the truism that human life is finite. Alain de
Botton (2020) explains: “ …actual historical incidents wecall plagues are merely concentrations of a universal
precondition, dramatic instances of a perpetual rule: that
all human beings are vulnerable to being randomly
exterminated at any time, by a virus, an accident or theactions of our fellow man.”
But Covid-19 does not mark the end of man. Rather, it
will usher the start of a new global order that will force
those at the top to change their worldviews. Modern
societies can only survive in the reinterpretation ofvalues. Old ways must die to give birth to the new. But it
will not be easy. Access to potential vaccines has now
metamorphosed into a nationalistic issue. Humansurvival is tied to corporate interests. Political stability
as well as profit are the main agenda of rent-seeking
groups. The poor stays last in terms of priority.
Human beings know that personal comfort is never asimportant as human survival. But a strong sense ofnationalism will mean that countries will prioritize thehealth and security of their own citizens. This
overprotective attitude might kill more people than thevirus itself. What the world needs right now is a shift in
the way states deal with things. Meaning is not always
visible. The pandemic is a search for the truth. It reveals
what really matters in life and the things that we mustvalue.
Progress must prioritize people, not things. Covid-19
has put the brakes on globalization. But this is
temporary, although people know that there is no needto go back to that type of development that has made thelives of millions secondary to the concern for wealth. In
the end, overcoming this pandemic will require aresolute faith in the human spirit and the resilience ofpeople. The world will finally recognize that the value ofhumanity must prevail above all else.
Conclusion
A new normal world is the same world that we enjoyed,
all because the configuration of power will not change.
What is new will still be decided by the powerful and somany things remain the same: subservience togovernmental control, the supremacy of policy overmoral integrity, and the unequal positioning of people. In
contrast, a post-normal world is one in which change
determines the way things are done. The ways of old die
as we grapple with an existential threat. Nationalist
agenda must be put aside and human solidarity in findinga vaccine should guide governments. Man is not made for
profit or even the glory of nations. Man is made for thegood of his fellow human being.
References
Asonye, C. 2020. “There’s nothing new about this new normal – here’swhy.” World Economic Forum Covid-19 Action Platform. [Internet]
https://www.weforum.org/agenda/2020/06/theres-nothing-newabout-this-new-normal-heres-why/Camus, A. 1948. The Plague. Translated by Stuart Gilbert. London:
Hamilton.

Botton, A. 2020. “Camus on the Coronavirus.” The New York Times.
https://www.nytimes.com/2020/03/19/opinion/sunday/coronavi
rus-camus-plague.html
Eco, U. 1980. The Name of the Rose. New York: Harcourt, Inc.
Foucault, M. 2007. Security, Territory, Population. Translated byGraham Burchell. London: Palgrave Macmillan.
Kuhn, T. 1962. The Structure of Scientific Revolutions. Chicago:
University of Chicago Press.
Maboloc, C.R. 2020. “Critical Pedagogy in the New Normal.” Voices in
Bioethics
20.
[Internet]
https://journals.library.columbia.edu/index.php/bioethics/article/
view/6888
Maboloc, C.R. 2018. “On the Scientific Methods of Kuhn and Popper:
Implications of Paradigm Shifts to Development Models.”
Philosophical Quarterly of Israel 46 (2): 387-399.
McManus, P. “The Name of the Rose.” Britannica. [Internet]
https://www.britannica.com/topic/The-Name-of-the-Rose-novelby-Eco
Ravetz, J. 2020. “Science for a Proper Recovery: Post Normal not New
Normal.” Issues in Science and Technology. [Internet]
https://issues.org/post-normal-science-for-pandemic-recovery/
Zarroli, J. “Deluge continues: 26 million jobs lost in just five weeks.”
NPR. [Internet] https://www.npr.org/sections/coronavirus-liveupdates/2020/04/23/841876464/26-million-jobs-lost-in-just-5weeks

COVID-19 and Spiritual Needs of Filipinos:
The Battle against Faith Expression andFear of the Virus- Randy A. Tudy, Ph.D.
Cor Jesu Collge, Philippines
Email: randytudy@cjc.edu.phAbstract

The COVID-19 pandemic had caused disturbances in the livesof people all over the world including in church services. In thispaper, I argue on the merits of returning the church services in
the Philippines to cater to the Filipinos' spiritual needs, but at
the same time considering their practicality and the lingeringfear of death because of the pandemic. This paper further
argues that the Filipinos' faith during this pandemic is tested,
especially the absence or less access to communal spiritual
activities.
Keywords: COVID-19, spiritual health, holy mass, faith,
Philippines

Introduction
Like any other country in the world, the Philippines was
not spared from the devastating effect of the COVID-19
pandemic. On March 12, 2020, President Rodrigo Roa
Duterte declared the entire Metro Manila into
community quarantine. Travels were suspended in
Metro Manila. After one month, the president threateneda martial law-like lockdown after knowing the many
people ignored the restrictions (Dancel, 2020). Somedays after, the whole country was already in quarantine,
meaning all mass gatherings were suspended, and there
were travel restrictions. Naturally, church services werealso suspended.
For weeks and even months, churchgoers could not
visit churches to celebrate the holy mass, othersacramental celebrations, or prayer services, whichcaused for concerns among churchgoers. For example, in
the Catholic Church, there is a daily mass, usually earlymorning. A good number of people attend thesescheduled masses. Moreover, Catholic churches in thePhilippines are steaming with people every Sunday, with

Eubios Journal of Asian and International Bioethics 30(8) (October 2020)a schedule of three to seven masses. However, all of these
services were stopped because of the quarantine
protocols. The COVID-19 pandemic came as a surprisefor many because of the enormous inconvenience it
brought to humanity. This paper filled the gap in
understanding how faith plays a role during a pandemic
with specific emphasis on the motivation or
demotivation of Catholic believers in attending church
services against the danger of doing so.
I begin with background on the relationship between
the Philippine state and the church. Then, I discuss theresults of the interviews with selected churchgoers. This
paper contributes to the debate on whether faith or fear
death has a strong influence among Catholic believers
during a pandemic when it comes to attending church
services, particularly the Holy Eucharist or Holy Mass.
The Church and the StateThe Philippine government and the Catholic Church
maintain the separation of state and the church, as
mandated in the Philippine constitution. However, there
were clashes in the past when seemingly the Catholic
Church was meddling in political affairs. The Catholic
Church in the Philippines is influential in many aspects,
including politics. A great example of this was the 1986
EDSA revolution. Led by the late Cardinal Sin, people
marched to EDSA, the main street in Manila, the capitalof the Philippines, and demonstrated peacefully leading
to the ouster of the president dictator- Ferdinand
Marcos.
There were also issues that the Catholic Church was very
vocal against the government, especially on issues likethe death penalty, reproductive health, killings, andlately on the latter’s response to COVID-19. While thecountry was still coping with the pandemic's problems, acontroversial bill was passed by congress- the AntiTerrorism Bill (ATB), waiting for the signature of thepresident. Despite the quarantine measures and thestern warning from the police to avoid mass gathering,
especially protest rallies, some sectors of society still
managed to stage a rally during the Philippine
Independence Day celebration on June 12, 2020. Notably,some religious sectors, like the La Salle Brothers(Tiangco, 2020) and the Benedictine Nuns (Ramos,2020) also staged their own version of protest. Even the
Catholic Educational Association of the Philippines(CEAP), the biggest Catholic school organization in the
country, was also one in opposing the ATB. Some Catholic
bishops openly manifested their opposition to the bill.
For example, Bishop Jose Colin Bagaforo of Kidapawan,
the National Director of NASSA/Caritas Philippines andchairman of the Commission on Social Action Justice andPeace at the Catholic Bishops’ Conference of thePhilippines (CBCP), said: “The bill is a glaring attempt tosilence critics and destroy any disagreement against the
government, and consequently stifles people’s freedomof expression, academic freedom, right to organize forhuman and social development and even freedom of thepress.”As advised by the Inter-agency Task Force (IATF), thegovernment allowed the return of religious services
subject to some restrictions like specifying the number ofattendees like only five or 10. Bishop Broderick Pabillo,441

an apostolic administrator in one of the dioceses in thePhilippines, tagged the government restrictions aslaughable and unreasonable (Watkins, 2020). The bishop
pointed out why there were limits on numbers while
there were no limits for malls, offices, or factories.
Amidst reports of some bishops questioning thegovernment’s measures, the president of the Catholic
Bishop Conference of the Philippines (CBCP), Bishop
Romulo Valles, asked his fellow bishops for calmness andcooperation to the government amid the COVID-19
pandemic (Aquino, 2020). Even during the COVID-19
pandemic, the tensions between the church andgovernment continued.
After two months of suspending mass gatherings ofpeople, including church services, there were calls fromthe church leaders and the faithful to return the prayer
and sacramental celebrations inside the church. The
main contention was that if malls and other stores werealready allowed to open, why not the church, which iscatering to a special need of the people - their spiritual
health. As advised by the IATF, church services wereallowed subject to certain conditions like the minimum
health standards of wearing masks, social distancing, andhand sanitizing.
Importance of the Eucharist
One of the most important church celebrations that
Filipinos look forward to because of the church services'
return was the Holy Mass or Holy Eucharist. It is thehighest form of prayer. Are they not satisfied withattending this celebration online? The answer lies in theessence of this particular sacrament.
Firstly, Filipinos “feel naturally at home in breaking
bread together with Jesus” (CBCP, 38). It is already partof the life-system of Filipino Catholics. One churchgoer
shared a view saying: “Nindot man gyud ang pag
tambong sa misa sulod sa simbahan kay makapangumpisal ka, maka dungog kay pulong sa Ginoo,
maka dungog ka sa Homily sa pari, maka pangalawat
ka, maka kanta kas mga nindot nga mga Christiansongs.. para nako Imporante pd na ang pag tambong sa
misa sulod sa simbahan kay lahi ra kaayo sa self-prayer
or reflection.” (It is better when we attend the mass
inside the church because you can confess your sins,hear the Word of God, hear the homily of the priest,
take communion, and sing beautiful Christians songs. I
need to have the mass inside the church because it isvery different from self-prayer or reflection.)
Another participant emphasized the importance of
joining the church compared to watching it throughtelevision or live streaming on the internet. She said:“Importante kaayo para nako ang pag apil sa misa ddto sa
simbahan kay pinaagi niini mabati gyud nako ang
presensya sa Ginoo. Lahi ra jud kung online mass.” (Forme, attending the mass in the church is very importantbecause I can really feel God's presence. Online masses
are very different.)
Secondly, coming together in the celebration is not justa mere social gathering. It is “koinonia, “thetransforming, the transforming communion we have in
the Eucharistic celebration as members of Christ’s Body”(CBCP, 489). Catholics believe in the communitarian
dimension of their faith. Attending the Holy Eucharist is442

Eubios Journal of Asian and International Bioethics 30(8) (October 2020)

not just a social gathering, but it is also a spiritualcommunion with God and with each other. Anotherchurchgoer shared: “Importante ang pag-apil sa misa sa
simbahan bisan pa sa panahon sa COVID 19 tungod kay
halangdong ang misa makadungod ta sa pulong sa
Ginoo, lahi ra ang katilingbangon pag-ampo kay daghan
ang mag-ampo. Naa man tay personal prayer, pero lahi
ra jud ang katilingbanong pag-ampo. Dire masukod ang
atong pagkakristiyanos. Pero wala nagpasabot nga dilita mosunod sa mga balaod sa simbahan, ato jud nangsundon ang pag wear a mask, magbutang ug alcohol
pagsulod sa simbahan ug social distancing.” (It is
important to attend a mass inside the church even during
this time of COVID-19 pandemic because the mass is very
important; we can hear the Word of God. It is very
different when it is a communal prayer where many are
together in prayer. There is a personal prayer, but
communal prayer is very different. This situation now isa test of being Christian. However, it does not mean we
do not follow the rules in the church. These should be
followed like wearing a mask, use of alcohol, and social
distancing.)
Thirdly, the Eucharist has a redemptive value. In
Matthew's gospel, on the Holy Eucharist institution
during the Last Supper, Jesus said, "This is my blood, theblood of the covenant, to be poured out in behalf of manyfor the forgiveness of sins" (Mt 26:28). Christ is the New
Paschal Lamb, sacrificed to redeem the people (cf. Jn
19:36; 1:29,36). Catholics believe in the redemptive
power of the Eucharist. They also receive communion
believing in the power of Jesus living in them. At this timeof crisis, people long for a liberator from the slavery of
the pandemic. A churchgoer shared this thought about
the importance of receiving Jesus in the Eucharist saying“Importante kaayo kay physical jud nga madawat ang
Holy Eucharist (It is important because you receive theHoly Eucharist physically.)"
People’s Reluctance
Despite the churches' opening, subject to observance of
protocols like social distancing, there were very few who
managed to attend the Eucharistic celebrations. For
example, the daily masses did not receive manychurchgoers. According to one person who attended
daily masses in one of the cathedrals in Southern
Philippines, "there were only 10 to 15 people”. Though
Catholics desired to go back to the church to attend thesacramental celebrations like the Eucharist, there wasstill fear. Others, especially the senior citizens who arestill prevented from going out, had no choice but to stayat home and celebrate the Holy Eucharist via live
streaming in Facebook or Youtube. One participant, who
did not join celebrations inside the church,
said:”Importante kaayo apan delikado. Maong mag-mpo
na lang sa tagsa-tagsa na panimalay.” (It is important but
risky. It is better to pray in our respective homes.)Also, another participant shared the importance ofattending the Holy Eucharist. However, he explained thepracticality and even offered other forms of connectingwith God. He said: “Importante and pag-apil sa misa sa
simbahan kay ang pagtoo naa man communal dimension.
Pero tungod sa sitwasyon mapugos na mag stay sa balaya
but still worhsip God because family is a domestic church.

Ang importante maka connect sa source bisan if dili jud sa
simbahan na naay building but sa kalibutan as a church
also, sa kinaiyahan isip usa ka lugar na naa ang Ginoo. “(Attending the mass is important because faith has acommunal dimension. However, the situation forced
people to stay at home, but still, worship God because thefamily is a domestic church. The important thing is toconnect to the source even not inside the church
building. The world is a church, and also nature where
God is present.
Discussion
The government and the Philippine church continue torespect each other, as mandated by the constitution.
However, there are instances wherein conflict arises
when the state feels the church is encroaching the field ofpolitics away from its nature as a religious organization.
During the COVID-19 pandemic, however, both thechurch and the state were united as to the measures ofaddressing the problem. There were, however, few
concerns, especially on the permission of returning
church services with restrictions. Nevertheless, thechurch followed the protocols. As of this writing, Catholicmasses on Sundays were conducted with church officials
ensuring the safety of everyone by following theminimum safety standards such as wearing masks andsocial distancing.
Based on the participants' responses, the celebrationof the Holy Eucharist is essential to their faith. The
Catholic Church considers the Eucharist "the source andsummit of the Christian life” (Constitution, 1994:1324).
It is the highest form of prayers for Catholics. While there
are other prayers, such as personal prayers, novenas, andrituals, the Holy Eucharist or the Holy Mass isincomparable. The church says (Constitution, 1994:1327), "Our way of thinking is attuned to the Eucharist,
and the Eucharist in turn confirms our way of thinking.”
Undeniably, the celebration of the Holy Eucharist is ofutmost importance, especially during times of crisis.
Hence, the Filipino Catholics were overjoyed to learn thatthe government allowed the return of church services,
including the Holy Mass.
Despite the opening of churches, Filipino Catholics
were hesitant, as manifested by the few numbers ofattendees of the Holy Mass, even during Sundays. As
shared by the participants, they were reluctant to fearing
for their lives. They were afraid to be infected by thevirus if they go to church and join the celebration of theHoly Eucharist. There was tension. Were they afraid ofdeath, or were they strong with their faith? According toNail (2020), the prediction of a first-century B.C.
philosopher Lucretius that “the fear of death could leadto irrational beliefs and actions that could harm society”
is happening during this pandemic. Neil added that
Lucretius believed that people are not afraid of deathwhen there is no threat of death. Following this thought,
the experience of the participants, and probably of themany Filipino Catholics, fear of death influenced theirreluctance to attend the Holy Mass, although church
officials ensured the safety of attendees.
Though Filipinos also believe that the concept of death
due to old age or God’s will, Filipino children are awarethat tragedy, like a pandemic for this matter, can bringEubios Journal of Asian and International Bioethics 30(8) (October 2020)
about death (Macabulos, Adona, & Sedilla, 2015). The
COVID-19 pandemic trigger fears among believers. They
know the pandemic is deadly, based on the news andreports they receive. A pandemic brings death anxiety toeveryone. In a study about death anxiety and self-esteem,
it was found that young Filipinos have higher deathanxiety (Reyes et al., 2017). In other words, fear of deathremains a reality among Filipinos, including Catholic
believers. Moreover, this fear of death has intensified
during this COVID-19 pandemic.
Conclusion
Catholics believe in the Eucharist as the center of their
Christian life. However, they are also citizens of a country
where rules and regulations have to be followed,
especially during a pandemic. They believe in God's
power and the importance of the Eucharist, but they arealso afraid to attend celebrations inside the church. Somewere brave enough to attend with strict adherence tominimum health standards, particularly social
distancing. Hence, not joining the mass inside the churcheven it is already allowed is a test of one’s faith. Some arefollowing the practicality of keeping oneself safe, andtherefore, avoiding death. A pandemic, like COVID-19, isa battle between faith and fear of death.
References
Aquino, L. A. (2020, May 19). CBCP head asks for ‘calmness’ and‘cooperation,’ amid IATF’s decision to limit religious gatherings in
areas
under
MECQ
and
GCQ.
ManilaBulletin.
https://news.mb.com.ph/2020/05/19/cbcp-head-asks-forcalmness-and-cooperation-amid-iatfs-decision-to-limit-religiousgatherings-in-areas-under-mecq-and-gcq/
CBCP (1997). Catechism for Filipino Catholics. Manila: ECCCE Word andLife Constitution, A. (1992). Catechism of the Catholic Church. SaintPauls.
Dancel, R. (2020, April 17). Coronavirus: Duterte threatens martial lawlike lockdown in Philippines as many flout controls. The Strait Times.
https://www.straitstimes.com/asia/se-asia/coronavirus-dutertethreatens-martial-law-like-lockdown-in-philippines-as-many-flout
Macabulos, M. N., Adona, S., & Sedilla, B. P. (2015). “Lahat Po Tayo ay
may Katapusan”: The Concepts of Death Among Filipino Children.
The Normal Lights, 9(2), 115-133.
Nail, T. (2020, March 12). Why a Roman philosopher’s views on the fearof death matter as coronavirus spreads. The Conversation.
https://theconversation.com/why-a-roman-philosophers-viewson-the-fear-of-death-matter-as-coronavirus-spreads-132951
Ramos, M. (2020, June 13). Threat of arrest fails to stop ‘mañanita’ralliesvsterrorbill.
Inquirer.net.https://newsinfo.inquirer.net/1290858/threat-ofarrest-fails-to-stop-mananita-rallies-vs-terror-billReyes, M. E.,Amistoso, M. N., Babaran, C. A., Bulalong, G. B., Reyes, V. D,.,
& Tubig, N. (2017). Death Anxiety and Self-Esteem of Filipino Youths
and Older Adults. North American Journal of Psychology, 19(2), 435450.
Tiangco, M. K. (2020, June 12). De La Salle Brothers hold ‘mañanita’againstAnti-Terrorism
Bill.
ManilaBulletin.
https://news.mb.com.ph/2020/06/12/de-la-salle-brothers-holdmananita-against-anti-terrorism-bill/
Watkins, D. (2020). Philippine Bishop decries ‘unreasonable’
restrictionsonchurches.
VaticanNews.
https://www.vaticannews.va/en/church/news/202005/philippines-bishop-pabillo-manila-coronavirusrestrictions.html

443

Laying the groundworks for education ofchildren in the new normal: The case of
DepEd Southern Mindanao-Rogelio P. BayodCor Jesu College
roger.bayod@gmail.com-Christine May D. Bayod
Department of Education
cmdbayod@gmail.com
Abstract

The COVID-19 pandemic has brought challenging situations foreducational institutions to continually provide meaningful andsignificant learning for the students across all nations. As
educators, these pressing challenges motivated us to conduct a
study on how prepared the schools and the Department of
Education (DepEd) in the delivery of quality education in spiteof the sudden crisis. This paper discusses the preparations ofeducational institutions to continually provide means oflearning across all types of learners. Our inquiry from selectededucational leaders, supervisors and curriculum specialists, aswell as from the teachers, confirmed that the Department of
Education, especially in Southern Mindanao, has exploreddifferent means to continue its service for the Filipino learners.
These include online learning, modular learning, television andradio-based instruction. Moreover, schools in Southern
Mindanao have also considered blended or hybrid learning as
modality for this year considering the different situations ofstudents. This paper discusses the different implications of thisnew learning modality not only to the learners but also to theirparents, teachers, to educational and government leaders as
well.

Introduction
The COVID-19 pandemic has caused significant impacts
on various sectors affecting the human lives. One of themost affected sectors due to this crisis is the educational
sector (Tria, 2020). Because of this challenging situation,
educational institutions were forced to postpone theconduct of face-to-face classes and shifted to on-line or
modular classes. Some schools even discontinued theiroperations as an immediate response to this global
health emergency.
According to Audrey Azoulay, UNESCO Director
General, “While temporary school closures as a result ofhealth and other crises are not new unfortunately, theglobal scale and speed of the current educational
disruption is unparalleled and, if prolonged, could
threaten the right to education”. As a matter of fact, foralmost six months of being threatened with thispandemic, many countries around the globe havepermanently closed educational institutions to containthe spread of the virus and reduce infections where 1.5
billion learners worldwide with more than 27 million
learners in the Philippines were affected with thissituation (UNESCO, 2020).
In response to this threat, educational leaders aroundthe globe decided to adopt with the so-called “educationin the new normal”. In the Philippines, the Department of
Education (DepEd) provides mechanisms to address thepressing educational challenges brought by COVID-19.
On June 9, 2020, a DepEd Order Number 12, Series of2020 (D.O. 12, S. 2020) on the “Adoption of the Basic444

Eubios Journal of Asian and International Bioethics 30(8) (October 2020)

Education Learning Continuity Plan for School Year
2020-2021 in Light of the COVID-19 Public Health
Emergency” was released by DepEd National Office. The
D.O. 12, S. 2020 is a package of education interventions
that will respond to the basic education challenges
brought by the COVID-19 pandemic. Furthermore, theDepEd is committed to provide various alternative
learning modalities replacing the conventional face-toface in support to the proclamation of the President of
the Republic of the Philippines not to have face-to faceclasses until it is safe to do so.24
In Southern Mindanao, there are significant numberof schools in remote areas where internet signal is aconstant struggle. In addition, there are many families
who do not have the means to acquire the necessary tools
such as laptops, computer desktops, android cellphones
or smart phones and also internet connectivity that areneeded for this new normal education to operate well.
As educators and as a family of educators, thiscurrent situation has ushered us into deep reflection on
how quality, inclusive and accessible education would befeasible for every Filipino learner. Hence, we
participated in different Webinars that are geared
towards responding to these challenges. On our
individual levels, we also prepared for this kind of
education in this new normal. Thus, we bought somegadgets, prepared modules and course pack for the nextschool year, and participated in different training. But on
the institutional levels, DepEd is laying the ground works
for the education of children in the new normal. While
there are preparations in the National level, someregions, divisions and districts have also their own
preparations depending on the current needs andsituations of their learners and their families.
The intention of this paper is to discuss the
preparations as well as the different implications of the
preparations of DepEd Southern Mindanao specificallyinvolving, divisions of Davao City, Davao del Sur, Davao
Occidental, Digos City and Sarangani Province for theeducation of students in the coming school year. These
are the only divisions in DepEd Southern Mindanao that
we have interviewed educational leaders, curriculum
specialists as well as teachers on their current
preparations. Since we are also educators and a family of
educators in Southern Mindanao, we are also aware andin fact, very much involved in many of these preparations
to continually provide means of learning across all typesof learners as a response to this health emergency
situation. To have robust data, we asked educational
leaders, curriculum specialists and teachers in DepEd
Southern Mindanao the following questions:
1.What are the necessary preparations being done by theteachers and school administrators for the education ofchildren in the new normal?
2.What help they still need from the government, civilsociety organizations and also the parents as well as theentire community?

Preparing for the new normal in education
As part of the learning continuity plan for the basic
education, under the umbrella of the Department of
Education, the creation of D.O. No. 8 S. 2020, or otherwise
known as “Guidelines on Enrollment for School Year
2020-2021 in the Context of the Public Health
Emergency due to COVID-19” provides guidelines forparents, and other school community members for
multiple learning delivery modalities such as blended
learning, distance learning, and homeschooling, on top or
to replace face-to-face learning modality in order toreduce exposure of learners and teachers to COVID- 19.25
This modified remote enrolment guides parents, legal
guardians and teachers for the enrolment of learners for
SY 2020-2021. Because of this, teachers distribute
Learner Enrolment Survey Form (LESF) to identify thelearning needs of every learner. Items included in the
LESF are the personal background of the learners,
available learning resources at home (e.g. phone,television, radio and others), internet availability andpreferred learning modality.
In support to this, the adoption of the Department of
Education on the Basic Education-Learning Continuity
Plan (BE-LCP), as stipulated in D.O. 12 S. 2020, has
included the adoption of the Most Essential Learning
Competencies (MELCs) as one of the vital preparations
for the opening of the new school year.
The BE-LCP streamlines the K to 12 Curriculum into
the MELCs that shall be delivered in multiple learningmodalities and platforms. These set of competencies
shall be used by field implementers, such as teachers and“learning facilitators” nationwide. These Most Essential
Learning Competencies focus on the most essential
learning requirements for the students. Moreover,
DepEd highlighted that the release of the MELCs is notjust a response to this current pandemic, but also part ofthe department’s long-term response in developing
resilient systems, most especially during emergencies.
Therefore, these can be used under certain
circumstances as a mechanism to endure education
continuity through curriculum dimension.26
Another preparation made by the DepEd, as part ofthe BE-LCP, is the creation of learning resources andplatforms committee to ensure that appropriate learning
resources of good quality are made available for thelearners, and that the necessary platforms oftechnologies are engaged or made available in timely andefficient manner. Furthermore, these learning resources
include printed, digital online and offline, television andradio.27
While the DepEd Central Office has been laying the
ground works for the education of children, the different
Regions and Divisions around the Philippines have also
made some preparations to cope with the demands ofthis new normal depending on the primary needs andcontext of their respective areas.
For this paper, we interviewed educational leadersand supervisors, curriculum specialists, and also, those

24 https://www.deped.gov.ph/wp-content/

26 https://commons.deped.gov.ph/ MELCS-Guidelines.pdf

uploads/2020/06/DO_s2020_012.pdf
25 https://www.deped.gov.ph/wp-content/uploads/
2020/05/DO_s2020_008-Guidelines-on-Enrollment-for-SY-20202021.pdf

27 https://commons.deped.gov.ph/MELCS-Guidelines.pdf

Eubios Journal of Asian and International Bioethics 30(8) (October 2020)
working on the grassroots in DepEd Southernh
Mindanao on how prepared are we in embracing this“new normal in education”. This educational leaders andteachers came from the Divisions of Davao City, Davaodel Sur, Davao Occidental, Digos City and Sarangani
Province. Since as educators we are very much involvedin this preparation, we also included some of ourexperiences in the discussion of the results of this study.
Results and discussion
The next sections of this paper will discuss the results of
our in-depth interview with the as well as theirimplications to the different aspects of the lives of thelearners, the teachers, the government leaders and theentire community.
Preparations of the DepEd Southern Mindanao:
When we asked our study participants about thenecessary preparations done for the education of
students in the new normal, their responses fall into thefollowing themes: modular making, online learning
delivery, radio-based and television instruction.
Making of modules. In a press released by the
Department of Education, Secretary Briones emphasizedthat the regions all over the Philippines have been busy
preparing and making of Self-Learning Modules foreducation’s new normal. These materials come inprinted format to make it accessible for remote areas
who have difficulty in terms of internet connectivity.28
In the different Divisions of Southern Mindanao, all of
our study participants said that they are busy in themaking and contextualizing modules to meet the needsof their learners, most especially that they come fromdiverse culture and backgrounds. For example, in Davao
City division, a teacher says, “our focus now is module
making because it has been emphasized in our divisionthat we will focus on modular education.” Similarly, an
educational supervisor in the division of Davao
Occidental also shares, “we will be doing modular
education because most of our learners do not haveinternet connection. But we will also have on-line learning
for those who have gadgets and internet connectivity andwho chose on-line learning.” In the Division of Sarangani,
Region 12, the Self-Learning Modules (SLMs) werealready made even before the Covid-19 outbreak mostespecially that schools in these areas are situated inremote and far-flung locations where accessibility tointernet is really challenging. DepEd Sarangani has beencommitted, and even partnered to private agencies in themaking of these modules, to primarily provide assistanceto athletes who joined Palarong Pambansa yearly. These
athletes are gathered for a month-long training and sowith this, the Division would like to support theirlearning continuity which gave birth to the SLMs.
During COVID-19 pandemic, DepEd-Sarangani
considered the use of these SLMs to cater the needs of thelearners in the province. In this time of pandemic, thecomposition of these SLMs became wider as this is being
included in the Self-Learning Kits (SLK). The SLK is
28 https://www.deped.gov.ph/2020/07/02/deped-prepares-self-

learning-modules-for-educations-new-normal/

445

composed of the developed SLM and the Learning
Activity Sheets (LAS). The LAS is created as asupplementary material providing additional exercises
and activities to achieve the necessary desirable skills
expected from the learners to develop. Sarangani
Province being one of the rural areas in Southern
Mindanao has 320 public schools, elementary andsecondary, where 180 of which are serving more or less
60,000 IP (Indigenous People) Learners. This LAS arecontextualized and indigenized according to the needs ofthe local people present in the area.
Likewise, the DepEd Digos City has been preparing
also for the modular learning of the students. An
education supervisor in DepEd Digos City division, “theDivision of Digos City is also preparing for the modular
learning delivery where learners are expected to useinteractive modules and worksheets while safely learningat their respective homes”. This is also the same scenario
in the division of Davao del Sur. According to education
specialist assigned in DepEd Davao del Sur, “the divisionof Davao del Sur is already preparing for modules formodular education in the new normal.” This has been
confirmed by the teachers that we have interviewed andeven from our family members who are teachers in
Davao del Sur that they are busy preparing modules andare participating in different module making trainings to
prepare themselves for the educational changes in the
coming school year.
Online learning delivery. Distance learning throughonline learning is also one of the modalities being
considered for the continuity of learning delivery. In
DepEd Digos City, an education supervisor says that“teachers have undergone various trainings on how tonavigate, explore and made use of the online learning
delivery”. The DepEd division of Digos City assured theparents that, with an internet connection and theirlearning gadgets such as laptops, tablets or smartphones,
learners can continually participate in online classes
through a virtual classroom. Teachers can present
lessons and learners participate and interact to theteacher and their fellow learners through the virtual
classroom in the safety of their homes (DepEd Tayo
Digos City, Official Facebook Information Page, 2020).
However, this online learning delivery requires ahuge amount of budget to acquire gadgets and strong
internet connectivity for it to be effectively accessed by
the learners. This becomes a burden to the poor students
and those living at the peripheries. This is especiallyevident among the learners in Southern Mindanao
especially in the division of Davao Occidental and theDivision of Sarangani province where majority of thelearners belong to the marginalized sector.
With this challenging situation, the curriculum and IT
experts in the Division of Sarangani innovate a learning
platform where learners from Sarangani would
experience the digital online learning platform throughthe Learning Resource on Wi-Fi Hub for Expanded eLearning in Sarangani (LR on WHEeLs).

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Eubios Journal of Asian and International Bioethics 30(8) (October 2020)

The LR on WHEeLS is an innovation of DepEd
Sarangani making learning possible and accessible even
without internet connectivity or even those who havedifficulty on signal reception. These are moreadvantageous especially in remote communities that are
beyond the reach of internet service.
This innovation made use of the Learning
Management System (LMS) where learners are provided
opportunities to access learning materials in the form ofdigital learning resource like documents, videos, andinteractive worksheets. With this LMS, learners andteachers can access the learning materials through theuse of tablets, smartphones, laptops and computers via a
web-based platform. This is a local service using Intranet
Connection which is designed solely for learning
purposes which delimits access to online games andother social networking sites which may distructlearners to learn (DepEd Tayo Sarangani, Official
Facebook Information Page, 2020).
However, this can only be availed by those who havegadgets such as desktop computers, laptops, tablets andcellphones. But for those who do not have gadgets, thisLR on WHEeLS is not applicable. Given the economic
realities and circumstances of most of the learners inSouthern Mindanao, this learning innovation is only
applicable to the rich students and those that can afford
to buy laptops, desktop computers and also tablets.
Radio and television-based instruction. As part of the
preparation on the onset of the new school year, DepEd
Southern Mindanao has initiated various programs tocope with the educational during Covid-19 outbreak.
Part of the preparations made by DepEd-Sarangani is thedevelopment of LAS which shall be used during Radio
Based Instruction (RBI). The LAS are contextualized andindigenized according to the needs of the people in thelocality. The IP Education LAS were developed last yearby the DepEd Sarangani, in partnership with Sulong
Sarangani and Smart Communications, Inc. Thesematerials will be also be used for the RBI.
The RBI is delivered to the learners through live
lectures and/or audio-recorded lectures that are aired
over the radio. Schools will provide schedules for the RBI
sessions to guide the learners in accomplishing the SLK
which contain modules and LAS which are prepared anddelivered by teachers to their (learners) respective
homes at the beginning of the week. The completed LAS
are collected from the learners every end of the schoolweek.
As part of the preparation of this LAS, a simulation of
the RBI program was conducted at a B’laan community
in Malapatan, Sarangani Province where Calay IP School
is located. Sitio (village) leaders of this remote are havebeen identified to help the school in the delivery of the
SLK to the homes of the learners and for the submissionof the completed LAS to the teachers (DepEd Tayo
Sarangani, Official Facebook Information Page, 2020).
Meanwhile, DepEd Digos City has also made their
preparations for the Radio and Television Learning
Delivery. Digos City DepEd division already tied up withvarious radio stations in the locality such as DXDS, MEWSRadio, DXPM, DaBigC Radio, Charm Radio and Energy FM
to ensure that learners will continue to learn even

without necessarily going out for school. “Through thisradio-based instruction, learners will be able to listen to
the lectures in Elementary, Junior High School and SeniorHigh School” according to an education specialist in
DepEd Digos City division. Moreover, DepEd Digos Cityand Sur Telemedia, a cable company in Digos also signed
a Memorandum of Agreement (MOA) last July 7, 2020.
This MOA covers the guidelines on TV Learning Delivery
Partnership to allow DepEd-Digos City to broadcast TV
lesson straight to the homes of learners through Digos
Cable TV. With a minimal fee, household can avail ofcable services from Sur Telemedia and tune in to
Channels 18 and 19 where they can view TV lessons
beginning August 24 (DepEd Tayo Digos City, Official
Facebook Information Page, 2020). RBI is also being
explored by the division of Davao Occidental and divisionof Davao del Sur.
Help they still need from the government, civil society
organizations, the parents as well as the entire
community. These preparations not only entail budget
but also support from different stakeholders and also
acceptance from the parents. Thus, we asked ourselected participants what help do they need from thegovernment, civil society organizations, the LGUs, theparents and the entire community. Their answers can beclustered on the following themes: Support in thetechnical and other capacity building activities forteachers, support in letting the parents understand andaccept the new normal and also support in the acquisitionof materials for the module making.
Support in the technical and other capacity building
activities for teachers. For education specialists andsome teachers in Davaol del Sur, what they need is
support in the technical aspects as well as in thecapacities of the teachers in the preparation as well as in
the delivery of the on-line learning. While there had been
series of webinars, they still want to have much moredetailed training and workshops to be able to acquire thenecessary skills. This is also the sentiment of an
education supervisor in Davao Occidental when she says
“we also need support from the private sectors especiallyfrom the academe on the training of teachers for module
making and other preparations.”
Indeed, despite the series of on-line training andseminars that teachers were mandated to attend, someeducation supervisors in DepEd Southern Mindanao stillwant to have more training for their teachers. This iswhere some private schools that have the technicalexpertise can also extend their help to some DepEd
schools in Southern Mindanao. Since private schools arealso organizing series of trainings for their teachers, theycan extend some slots to public school teachers. But since
public school and private school may have different
format in making the modules, they can justcontextualize their knowledge and skills according totheir accepted and standardized format.
Support in letting the parents understand and accept
the new normal. For an education specialist in DepEd
Digos City, they really need support from other sectors to
educate and orient the parents that education will stillEubios Journal of Asian and International Bioethics 30(8) (October 2020)
continue in the new normal. This is also affirmed by aneducation supervisor in Davao del Sur when he says,“parents should force themselves to accept this newnormal way of education and we need support from otherpeople to let the parents understand and accept thesituation.”
In our casual conversations with some parents
especially in the far-flung areas, they really have worries
on how the education will happen in the new normal.
While some of them are negative, there are significant
numbers who are positive and hopeful that the educationof their children would still happen even during
pandemic. To further pacify the fears and worries ofparents, meetings and orientations of parents must be
done. In some private schools in Digos City, they havealready conducted series of orientation with theirparents to assure them that the education of theirchildren will continue despite the pandemic.
If it is impossible to conduct physical orientation withthe parents considering many factors, DepEd can ask
help from local radio and TV stations to give them time
to discuss and inform the community about their
preparations. They can also post and share in the social
media the preparations that they have conducted for the
public to be aware. In addition, they can do mobile radio
announcement to different municipalities and barangays
to inform the public about their preparations.
Some teachers have been conducting remoteenrolment by texting or calling the parents for theenrollment of their children and explaining to them the
preparations that they have already done for theeducation in the new normal. But despite all these
preparations, they will would want support from otherstakeholders to educate the parents that indeed theeducation of their children will continue despite thethreat of COVID-19 pandemic and that, they should
support the program and initiative of DepEd.
Support in the acquisition of materials for module
making. One of the many concerns that public school
teachers face this time is the budget they need for the
printing of the modules to be distributed to all theirstudents. “Imagine, our module will reach 15-20 pages per
subject and if you have 8 subjects and 30 students, that willcause you significant amount in buying for bond papers,
printers and also ink” according to a teacher that we haveinterviewed. Another teacher in Davao City says, “as of
now what I am worried about is how to acquire the neededmaterials for the module since we are asked to give each
student the module. I am now buying printer and ink andsome bond papers but these will not last long.”
Because of this, an education supervisor in Davao delSur says that “they are asking for help from different
individuals and groups for the materials that they need.”
The same concern is being echoed by an education
supervisor in Davao Occidental when she says, “ourbudget for materials is not enough for the vast needs of ourlearners that is why we are asking for support fromdifferent groups and individuals to augment our need.”
While asking for help from parents and otherstakeholders is indeed acceptable during this time ofpandemic, let us be reminded that many parents and also
stakeholders have been affected not only emotionally but

447

mostly, financially by the COVID-19 outbreak. Thus, theymight not be able to really provide the needed assistanceas compared before. It might be good that the DepEd will
really utilize their Management of Operation and Other
Expenses (MOOE) funds solely for the printing andreproduction of learning modules for the students aswell as internet and other infrastructure support for theteachers so that the teachers will not appear to be
beggars in the public sphere. If there are donations
coming from generous groups and individuals, they aresurely welcome but looking for donors and sponsors
should not be the priority of the public school teachers
during this time.
Implications
While DepEd Southern Mindanao is doing proactive
preparations for the education of students in the newnormal, the support of the whole community is verymuch needed during this time of crisis because all these
preparations will not be successful without the supportof the different stakeholders.
In the case of on-line learning, it is only successful if
the students have gadgets and strong internet
connection. But the real situation of many of our learners
is that they do not have gadgets. While some students
have gadgets, they also do not have internet connections.
For those who have gadgets and internet connections,they also need to be properly trained on how to make useof these technologies. It is not only the students whoneed training, the teachers themselves also need to beproperly trained. This becomes challenging to manyteachers specially those who are already in their 50s andabove because many of them show resistance to this newnormal. One teacher in Davao City says, “we have decided
to have modular learning because many of our oldteachers show resistance to the use of technology. Some ofthem verbally articulated their resistance while others
show passive resistance during series of trainings. They do
not show interests to learn and adopt to the newtechnology.”
While radio and TV based instruction is goodinitiative, it also needs proper coordination andscheduling so that that the intended audience will reallybe present during the discussions and lectures. Students
and their parents must know the schedules and also
topics to be discussed via radio and TV. It is also
important that there will be time for question andanswer or open forum where students can call theirteachers and ask questions or clarifications or evenanswer the questions posed by the teachers. For thecommunity or the barangay it might be good if they can
set up big screens and good sound systems in theirbarangay where the students can converge in small
groups to maintain the social dimension of theireducation. Topics and activities must also be related to
the real life situations of the learners to sustain theirinterests.
In the aspect of modular learning and on-line, there is
an issue of quality of learning on the part of many
students. Many of them said that they even havedifficulty in learning many difficult concepts during faceto-face education, how much more in modular learning.
Thus, it might be good that teachers will really have time

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Eubios Journal of Asian and International Bioethics 30(8) (October 2020)

to discuss the lessons to the students. They just have toschedule to lectures or discussion via radio, TV, orthrough on-line platforms so that the students can alsoorganize their activities as well as the needed budget forthis purpose. Still, this mode of learning is only applicableto those who have the means to acquire the necessary
tools and materials needed for their education. But forthe majority who are poor, their main concern now is
how to survive the economic impact of this pandemic.
Indeed, while many people said that this pandemic is anequalizer, for me it only heighten the disparity between
the rich and the poor in the society. While the rich cantake advantage of the situations and still manage to live
their “normal” and comfortable lives even during
lockdown, the poor cannot even maintain physicaldistancing in their dilapidated shanties, do not haveaccess to healthy food and do not have the means to earnmoney because of lockdown.
Conclusion
The COVID-19 pandemic has really changed many
aspects of our lives. But this crisis is also an opportunity
to evaluate and assess the education system of thePhilippines. In many community schools established byNGOs and Church missionaries in the remote areas of
Mindanao, they have implemented not only culturesensitive curriculum but also community based
instruction. They have trained “education facilitators” toteach the children. These education facilitators are young
people from the community. Some of them are just highschool graduates but with the formation and training
given by the NGO and Church missionaries, they are wellequipped to teach the students. In fact, during different
school competitions, the students from these schools
performed better than some DepEd schools who have
employed “licensed teachers”.
The same with their secondary community schools,
they also hired adults who are college students but
advanced in other trainings. They trained them andassigned to their secondary schools. The students inthese schools also survived and even performed well incollege. In addition, since they live in the community andare members of their tribes, they have implemented
culture sensitive curriculum. But these community
schools under threat. The threats also come from the
DepEd officials saying that their schools cannot berecognized by the department because their teachers are
not “qualified” according to their standard. Some DepEd
schools do not even accept students who graduated fromthe community schools because for them they fall shortin terms of skills and competencies. Because most of theparents opted to send their children to these community
schools, they have less enrollment and with lessenrollment, they have less budget for the MOOE.
Other threat that some of these schools faced comefrom the military. Because these schools included
environmental protection, human rights education andsustainable agriculture as part of their curriculum, they
were suspected to be training grounds for rebels. While
there are also graduates of these schools who became
rebels and even commanders of rebel groups, theirdecision to join the revolutionary group is solely basedon their own awakening of the situation and not because

the schools asked them to become rebels. As a result of
these threats, most of these schools have been closed,some were burned by the military and some wereturned-over to the DepEd. But there are still some who
continue to operate until this time because they havesecured permits from the government and clearance
from the military.
If this model of community based instruction will be
adapted by the DepEd during this time of a pandemic,
education of students might continue and also educationof the youth. While they will be hired as “learningfacilitators” in their respective communities, they will
also learn in the process. They might also have their own
time to learn with the help of more advanced adults whowill become their “learning facilitators”. The DepEd cancoordinate with community leaders to scout for theseavailable learning facilitators in the locality, trained themand then deploy them as “teacher aids” or “learningfacilitators”. The DepEd can instill a sense of
responsibility and volunteerism amongst these “teacher
aids”. Since these people live in the same community,
there is less probability of local transmission ascompared to having teachers who come up to stay withthe children and go down to the cities or municipalities
where they live.
Indeed, there must be important decisions to be madeduring this time of crisis. On the part of the government,
it might be good that they will be proactive in their
responses to COVID-19 pandemic and its effects todifferent sectors, especially the education sector. As
early as now, it would be good that they will consider
putting up stable internet access to different
communities (including the far-flung areas) in the
country. Along with developing these technologies, itwould be good that they will also endeavor to develop
the proper ethical approach to these technologies. Thus,
values and ethics education should be part of theeducational paradigm of the country. with right values
and ethical education, we can really be assured that the
groundwork for transformative education in the country
will happen. This transformative education is needed sothat we can move forward as a people and a nation.
References

Department of Education (2020a). Adoption of the Basic Education
Learning Continuity Plan for School Year 2020-2021 in the Light of
the COVID-19 Public Health Emergency. Retrieved from(https://www.deped.gov.ph/wpcontent/uploads/2020/06/DO_s2020_012.pdf).
Department of Education (2020b). Guidelines on Enrollment for School
Year 2020-2021 in the Context of the Public Health Emergency dueto
COVID-19.
At:(https://www.deped.gov.ph/wpcontent/uploads/2020/
05/DO_s2020_008-Guidelines-onEnrollment-for-SY-2020-2021.pdf).
Department of Education (2020c). DepEd prepares Self-Learning
Modulesforeducation’s
newnormal.
At:(https://www.deped.gov.ph/2020/07/02/deped-prepares-selflearning-modules-for-educations-new-normal/).
DepEd Tayo Davao del Sur, Official Facebook Information Page, 2020.
DepEd Tayo Digos City, Official Facebook Information Page, 2020
DepEd Tayo Sarangani, Official Facebook Information Page, 2020.
Tria, J.Z (2020). The COVID-19 Pandemic through the Lens of Educationin the Philippines: The New Normal. International Journal of
Pedagocial Development and Lifelong Learning. 1(1), ep2001.
https://doi.org/10.30935/ijpdll/8311
WHO. (2020a). R & D Blueprint and COVID-19. Retrieved fromhttps://www.who.int/teams/blueprint/covid-19

Eubios Journal of Asian and International Bioethics 30(8) (October 2020)
WHO. (2020b) Coronavirus disease 2019 (COVID-19) Situation Report51.
At:
https://www.who.int/docs/default-source/coronaviruse/situation-reports/20200311-sitrep-51-covid19.pdf?sfvrsn=1ba62e57_10

Figuring out how to live in a postpandemic world- Christopher Ryan Maboloc, Ph.D.
Ateneo de Davao University, the Philippines
Email: ryanmaboloc75@yahoo.com
Abstract
This investigation looks into important questions in a postpandemic world. Humans are resilient beings who haveovercome great catastrophes in the past. In this Covid-19
pandemic, I happen to visit a depressed community in Sitio
Malipayon (Happy Village) in which people seem to go on with
their lives even with the existential threat from the pandemic.
At the outset, the prejudices against the poor point to a lack of
discipline. Yet, it is critical to understand that a return into theordinariness of human life may possess the answers that cansave modern society in a post-pandemic world.
The Plague, written by Albert Camus, is considered as “akind of laboratory for studying attitudes towards itself.” (NYT2020) This observation is demonstrated in the attitude of thepriest, who sees the disease as a “punishment of God against the
wickedness of modern life”; of Rambert, who has been
separated “from the woman he loves”; and of Tarrou, “forwhom it becomes the occasion of realizing his passion tocorrect an injustice at the center of society.” (Ibid.) Perhaps, thepresent pandemic may not end modern society as it is, but it
makes obvious what modern society actually lacks.
The coronavirus pandemic, which has infected 13,238,448
and taken the life of 575,547 as of July 14, 202029 , stirs fear
among the people, especially in developing countries such as
the Philippines. But what people dread does not come from thevirus itself. It is the fear of the lack of clarity in terms of what
the government wants to do given the circumstances millions
are in. Some reports reveal a mismanagement of data. People
are facing a bleak and an uncertain future as there are no
guarantees in terms of the return to the normal states of affairs.
The experience of stress and boredom, the loss of a job orsource of income, have a negative impact in the lives of thepeople.

A different kind of death
Stranded individuals, especially displaced workers,
experience hopelessness, anxiety, emotional pain anddeath. In Manila, 33 year-old Michelle Silvertino, a single
mother, died after waiting for days to return home. (CNN,
June 12, 2020) Death does not just come from theinfection, but also due to the uncertainty of the future.
The pandemic has forced many people worldwide into asituation of helplessness. Every death diminishes themeaning of life for those who are living, but maybe not,when it comes to those who do not accept their guilt. But
if and when human life is ruined, Socrates has taught usthat it is humanity itself that falls into the sphere of the
tragic. (Levenson 1999, 143) With regard to our sense of
moral accountability, power suppresses everything sothat life is rendered without meaning for some.
Under strict government restrictions and state
control, things are no longer normal. People realize thatthey have been stripped of their freedoms. The pandemic
29 https://www.worldometers.info/coronavirus/

449

poses a grave health risk, but repressive policies exact aheavy tool and burden on the population. Severe beating,
exposure under the searing heat of the sun, being forced
to swim into a dirty drainage system, are worse than theeffect of the virus. The virus cannot demean people, butabusive methods of disciplining people does. For
instance, Human Rights Watch has recorded cases ofabuse of curfew violators in the Philippines. (HRW,March 26, 2020)
In India, thousands of migrant workers were forced
to return home on barefoot after trains and other meansof public transport were suspended. It was described asa situation of death and despair. (BBC 2020) The BBC
reports: “For many, walking was the only option. Sometravelled for a few hundred kilometres, while others
covered more than a thousand to go home. They weren't
always alone - some had young children and others had
pregnant wives, and the life they had built for themselves
packed into their ragtag bags.” (Ibid.)
Back to Camus
According to Alain de Botton, Camus “was not writing
about one plague in particular, nor was this narrowly, as
has sometimes been suggested, a metaphoric tale about
the Nazi occupation of France.” (NYT, March 19, 2020) De
Botton argues that the French writer “was drawn to histheme because he believed that the actual historicalincidents we call plagues are merely concentrations of auniversal precondition, dramatic instances of a perpetual
rule.” De Botton thinks that for Camus, “all human beingsare vulnerable to being randomly exterminated at any
time, by a virus, an accident or the actions of our fellowman.” He explains: “The people of Oran can’t accept this.
Even when a quarter of the city is dying, they keep
imagining reasons it won’t happen to them. They aremodern people with phones, airplanes and newspapers.
They are surely not going to die like the wretches of 17thcentury London or 18th-century Canton.”
Camus believes that man cannot escape death. In fact,
every pandemic is a theatre, just like war, of the death ofhumanity. For Camus, when it comes to man’s ultimate
end, “there is no progress in history, there is no escapefrom our frailty.” Humans, as an everyday being-towardsdeath, has to finally admit to ourselves that “being alive
always was and will always remain an emergency; it istruly an inescapable underlying condition.” On can evensay, going back, that in the sad case of Silvertino, “plague
or no plague, there is always, as it were, the plague, if what
we mean by that is a susceptibility to sudden death, an
event that can render our lives instantaneously
meaningless.” Death is always in the horizon, although weare making all effort to avoid it. De Botton explicates
Camus’s position:“Eventually, after more than a year, the plague ebbs
away. The townspeople celebrate. Suffering is over.
Normality can return. But Dr. Rieux “knew that thischronicle could not be a story of definitive victory,” Camus
writes. “It could only be the record of what had to be done
and what, no doubt, would have to be done again, against
this terror.” The plague, he continues, “never dies”; it“waits patiently in bedrooms, cellars, trunks,

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Eubios Journal of Asian and International Bioethics 30(8) (October 2020)

handkerchiefs and old papers” for the day when it will once
again “rouse its rats and send them to die in some wellcontented city.””
Living in the Time of the Pandemic
Lockdowns have put people back into their souls. The
pandemic proves to be a threat not only to humanmortality, but to the meaning of life itself. People are
frustrated. But soon, they will realize the things theycherished before the pandemic, e.g. coming home earlygiven the toxic environment at workplaces. Perhaps,
there is a new found joy in being locked inside ourhomes, which in the end will put into question the real
meaning of life itself. In this case, many of our hardexistential questions are awakened. For we often look forjoy outside when true happiness must be inside.
Life is a quest to fill in the emptiness of our being.
Hunger reveals the fragility of our physical existence, but
starvation reminds us of our mortality. The food we puton the table does not only feed our physical bodies. It also
nourishes our souls. It empowers the inner person,
giving man the will to live. Food is the most important
thing to ordinary people. In doing this study, I visited adepressed community not far away from the city. In thatplace, people live their daily lives as if there is no present
existential threat from the pandemic. While local
authorities point to the lack of discipline of the public, theeveryday lives of ordinary people is trying to tell us
something else.
No, it is not about a new way of living, which people
love to call the “new normal,” but how, just like in times
past, life must be lived. The new normal is not really new.
It is still centered on man as an economic and social
being. It focuses on how man can protect himself as hemoves and goes back to his daily routine. And yet, while
we are trying to figure how to do things in the midst of
this plague, the more important things in life, the reason
why life, if at all, matters, is still taken for granted. People
want to go back to their lives, without understanding thetrue meaning of this present unfolding. People just wantto live as if they will never die. They do not ask whatreally matters. Below, Dipti Pandey (2020) re-echoes
Viktor Frankl:
At that time, all efforts and all emotions were
centered on one task — preserving one’s own life andthat of others. When it comes down to preserving life, we
all return to the basics. The material things, then, do notseem of much importance.
The people who just want to live and go on with theirlives is different from those people who seek pleasure or
enjoyment in life. As such, it is problematic to compare
the lives of the poor to those who miss going to thebeaches and partying. The latter shows no concern
whatever for their own well-being and the potential risks
they bring. In contrast, people who go out to earn a living
just want to feed their families because they know thatthey won’t survive. When it comes to the question ofsurvival, the poor often takes the value of living more
seriously. In contrast, the rich among us will simply deem
it as a period of adjustment to a new way of life. Camus(1948) correctly prophesied about these things:
From now on, it can be said that plague was theconcern of all of us. Hitherto, surprised as he may havebeen by the strange things happening around him, eachindividual citizen had gone about his business as usual,so far as this was possible. And no doubt he would havecontinued doing so. But once the town gates were shut,every one of us realized that all, the narrator included,
were, so to speak, in the same boat, and each would haveto adapt himself to the new conditions of life.
The prejudice against the poor
Sitio Malipayon (Happy Village), the community I visited,is isolated and transportation is difficult. While there iselectricity, most of the houses of the informal settlers
actually use “jumpers” or illegal electrical connections.
There is no water distribution facility. Sanitation andhygiene are a huge problem, often resulting to theprevalence of tuberculosis. The people display theirwares on the sidewalk. Children play on the dirt roadwhile their parents are doing various chores. These are
the forgotten people of the pandemic. While informal
settlers are part of the mainstream population, they are
actually ostracized and unfairly judged as lazy.
But the poor will survive. They are resilient in timesof a crisis. The problem lies in the prejudice against them.
Whenever government food ration is given, the poor are
snarled at. Bad-tempered individuals wrongly view thepoor as parasitic. In truth, such is a clear manifestation ofdisregard and the disrespect of human dignity. The
reason seems obvious. The informal settlers are
powerless. They are seen as overly dependent on thegovernment for resources. As a matter of fact, such is aperpetual problem in societies that are politicallyimmature where people do not have a sense of
appreciation for the meaning and value of social justice.
The above view is typical of the wrong judgment
against the poor who are often seen as eyesores. But thepoor are actually victims of a greater social pathology –socio-economic discrimination. The reality is that they
have been deprived of society’s wealth that they are also
entitled to. And yet, this does not follow that those wholive in small houses and with meager income to spare
except for a kilo of rice have no sense of the meaning oflife. The joys of father who is happy to bring his catch tohis family, a mother who takes care of her children, andyoung boys playing basketball in the open with amakeshift backboard attached to a dying tree, all provide
the same excitement that expensive dining and thebranded goods of the rich bring.
Structural injustice and the cries of the poor
Still, the poor are crying for help. Some beg on the streets.
Their children are hungry. Exclusion is a problem that isrooted at the core of every capitalist society. It is a resultof unjust structures. (Maboloc 2019a) The problem lies
not only in the lack of resources of people, but in thepositional differences in society that puts the poor at a
disadvantage. The situation every time a government
agency reaches out to hand doles had been chaotic. But
the problem even extends far beyond that. Many people
actually feel that they have been excluded. In such a
scenario, the poor must learn how to assert their rights
and entitlements.
The problem is not procedural. There is also a
fundamental problem of leadership and culture which is

Eubios Journal of Asian and International Bioethics 30(8) (October 2020)
typical in many imperfect democracies. Politics is at thecore of poor and developing economies. The trouble is allabout the old ways of the politics of patronage which has
been embedded in the ways things are done. For
example, the palakasan (strong political ties) system isoperative in Philippine political culture. While our senseof moral duty is what is needed to meaningfully serve theworst off in society, in the end, favoritism still prevails. In
this respect, what remains is the critical question ofjustice.
The moral wrong lies in how ordinary people arebeing treated. The poor should not be seen as empty
mouths to feed, but people who deserve a life worthy of
being human. In this case, the government must act insuch a way that it is aware of its moral mandate to serve
the general population, while at the same time,
recognizing the fact that all persons must be considered
as ends in themselves, and not just a passive recipient of
dole-outs from the state. The basic structure, indeed,must operate on the fundamental principle that “allpersons are equal in dignity”. (Maboloc 2019b)
What matters in life?
Bioethics, the love of life (Macer 1998), is at the heart ofthis moral question. The pandemic must teach people
what truly matters in life. It is not really about the “newnormal”, but the need to rectify our biases and prejudicesagainst others and finally recognize the value of each
person. The pandemic has shown that material wealth is
not everything. Money is not the most important thing inthis world. Money only matters because it is a means
towards something. In the end, it is again a question ofvalue. In this way, “this crisis also allows us to findadditional meaning in our lives. Little things all of asudden become very important.” (Pandey 2020)
We must learn how to carefully distinguish between“means” and “ends”. Work is not an end-in-itself but an
instrument towards something. Income is important but
it cannot be the most important. The focus on theeconomy, policy-wise, is the state’s prerogative, but as ahuman being one must realize that life is not just about
possessions, but relations. It is about how we value
family and care for them. In Canada, for instance, many
deaths have been recorded in long term care facilities.
(WSP, May 18, 2020) As a society, the failure to recognize
the value of life itself is morally unacceptable.
Back to Sitio Malipayon, it seems that the fact thatthey have been isolated for a long time from mainstream
society is a good thing. So far, there has not been any
reported case. One finding is that the pandemic impacts
societies that are linked by globalization and consumer
culture. (Maboloc 2020) Indigenous communities in
Davao del Sur, the Philippines, for instance, have notbeen affected by the virus. (Bayod 2020) Although there
are complaints from village officials, the fact of thematter is that in my observation, the poor in thiscommunity are free from Covid-19 because they havebeen separated from the way of life of mainstream
society.
Ordinary people are teaching us that life must go on.
God, Plato declares in The Republic, “is good and is
responsible only for good.” So that we can only say thatman is actually responsible for his own destruction. The

451

poor is showing the way in terms of moral courage why
we must continue to live – life is the most precious gift ofall. And even in the midst of every problem that fatethrows at us, we only have our very freedom at our
disposal. The poor may lack more in terms of what
nurtures the body, but it is the will to live that actuallystrengthens the soul.
Conclusion
Central to Camus’s message in The Plague is that people
must not rush things. Death is always lurking in the
background. It is our questions and not our answers thatwill matter in the end. A man who seeks to find out what
the future holds for him might forget that he must first
live in the present. In this way, we must figure out whatlife means, not what we want from life. Instead of being
possessed by the world and lured by our material senses
the moment we overcome this pandemic, man must learn
the meaning of every struggle in order to truly live.
Camus’s The Plague reminds us of something: “There are
more things to admire in men than to despise.”
One might come to wonder why I have not described
what a post-pandemic world is all about. There is a
special reason for this. It is wrong to assume things. “Theone who knows what is good, not the one who knows
many things, is the truly wise,” as Aeschylus points out
rightly. In this case, it matters that we open ourselves tothe world and listen to what ordinary people can teachus. The only commitment that we have, even in the midstof a great crisis such as Covid-19, is to the truth. Beingtrue to oneself and others is the only kind of life that is
worth pursuing.
References
Bayod, R. 2020. “Ethics of Care and Philippine Politics during the Covid19 Outbreak.” Eubios Journal of Asian and International Bioethics 30(3): 69-75.
Button, A. 2020. “Camus on the Coronavirus.” The New York Times.
Accessed
July
8,
2020.
https://www.nytimes.com/
2020/03/19/opinion/sunday/coronavirus-camus-plague.html
Camus, A. 1948. The Plague. Translated by Stuart Gilbert. London:
Hamilton.
Coletta, A. 2020. “Canada’s Nursing Home Crisis: 81% of coronavirus
deaths are in long-term care facilities.” The Washington Post.
https://www.washingtonpost.com/world/the_americas/coronavir
us-canada-long-term-care-nursing-homes/2020/
05/18/01494ad4-947f-11ea-87a3-22d324235636_story.html
Human Rights Watch. 2020. “Philippines: Curfew Violators abused.” At:
https://www.hrw.org/news/2020/03/26/
philippines-curfewviolators-abused
Levenson, C. 1999. Socrates: Among the Corybantes. Connecticut: Spring
Publications.
Maboloc, CRB. 2019a. “What is Structural Injustice?” In Philosophia:
Philosophical Quarterly of Israel, Volume 47 (4): 1185-1196.
Maboloc, CRB. 2019b. “Equal Dignity and Social Inclusion.” In
Philosophy and Practice of Bioethics between and across Cultures.
Edited by DRJ Macer, T. Takahashi, and N. Ghotbi. New Zealand:
Eubios Ethics Institute.
Maboloc, CRB. 2020. “Globalization and Consumer Culture: Social Costs
and Political Implications of the COVID-19 Pandemic.” In Eubios
Journal of Asian and International Bioethics, Volume 30 (3): 77-80.
Macer, D. 1998. Bioethics is the Love of Life: An Alternative Textbook.
New Zealand: Eubios Ethics Institute.
New York Times. 2020. Book Review. “Looking at Albert Camus’s The
Plague.”https://www.nytimes.com/2020/05/15/
books/review/looking-at-albert-camuss-the-plague.html
Pande, D. 2020. “The Meaning of Life in a Pandemic.” Illumination.
https://medium.com/illumination/the-meaning-of-life-in-apandemic-dfc308a560ba

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Pandey, V. 2020. Coronavirus lockdown: The Indian migrants dying to
get home. BBC. https://www.bbc.com/news/world-asia-india52672764
Regan, H. 2020. “Stranded Filipino Woman Michelle Silvertino diedafter waiting days for a bus home during lockdown.” CNN. At:
https://edition.cnn.com/2020/06/12/asia/ philippines-strandedworker-death-intl-hnk-scli/index.html
Worldometer.
2020.
Covid-19
Coronavirus
Pandemic.
https://www.worldometers.info/coronavirus/

Volunteering’ as Praxis During COVID-19:
Experiences from Bangladeshi MigrantWorkers in Malaysia and Indigenous
Communities of Bangladesh- Jahid Siraz,
Ph.D. Candidate at the University of Malaya, Malaysia
Email: ava180043@siswa.um.edu.my,voiceofmargin@gmail.com- Haris Abd Wahab, Ph.D.
Associate Professor at the Department of Social
Administration and Justice, University of Malaya.
- Rashid Mohd Saad, Ph.D.
Assistant Professor, Department of Language andLiteracy, University of Malaya- Parimal Kumar Roy
Faculty Member, Bangladesh Public Administration
Training Centre (BPATC). Dhaka-1343, Bangladesh
Abstract

During the COVID-19 pandemic, the first author has been
engaged in volunteering among the Bangladeshi workers in
Malaysia, concomitantly, the fourth author is among themarginal indigenous people in Bangladesh. We found bothmarginal communities are food insecure. In doing thisvolunteering, a few questions are raised. What is the state’s
responsibility for the marginal people’s food supply? Why does
the state ignore their presence? Is there any philosophicalreason? How can these people survive? We all decided toanswer these questions through the Indigenous researchparadigm (IRP). ‘Biopolitics’, ‘Historical ontology,’ ‘Disaster
Capitalism,’ ‘Metaphysics of presence’ helped in analyzing,
however, we answered—by empirical findings--‘volunteering’is a practical method for lifesaving—in parallel--a theoretical
tool under the ‘Indigenous metaphysics’ of Vine Deloria. We
concluded with a recommendation that an ontological turn isessential for policy approaches in the New Normal era.
Keywords Malaysia, Bangladesh, marginal people, COVID-19,
Biopolitics, Disaster capitalism, the New Normal.
“Brother, we wake up in mid-day so that we save the morning
food for launch-(A respondent, Bangladeshi worker).
Are we human that ‘sorkar’ (Government) will look after us (AnIndigenous respondent)”

IntroductionLong
before,MichaelMoore's
revolutionary
documentary 'Sicko,' pointed out the inequality of healthsystems, this coronavirus invaded and ousted not only its
structural vulnerabilities but the whole of life, bothprivate and public. COVID-19 showed its deadly face,
now we have been seeing the faces of people, thegovernments on the food supply when almost every
30 Appendix-1 is important to understand the nation-wise picture.

country is nearing the New Normal. Darryl Macerconsidered bioethics and its impacts on society (Macer,
1994, 1998). Clover asserts it as new in the world, the
New Normal. Despite the livelihood, the major focus islife and/or the food--the question of survival (Long et al.,2020; Adams, 2020; Kazi and Mursheda, 2020; Gupta andPal, 2020; Ali, 2020). Outrages resulting from the COVID19 pandemic are now putting millions of people at risk offood safety. Perhaps, joblessness is the reason or lack ofsavings. It is however the surfaced scenario. We rather
argue the governmental policies are pledged for global
food security (Vos, Martin, and Laborde, 2020;30 World
Bank, 2020). The numbers are higher and increasing indeveloping nations like Africa and Asian nations like
Bangladesh. From our practical experiences, countries
like Malaysia as an emerging developing country where
thousands of foreign workers live, and about to lose theirjobs—are suffering and will be increasing in the comingdays (Caduff, 2020; Naushad and Naushad, 2020). In
Malaysia, the rate would be 13% of unemployment.31
Keeping aside the deadly numbers, the mostattendant issues are for those who are living in theworld’s marginality (Congressional Research Service,
2020; Nuno, 2020). In this article we are focusing on two
marginal communities, one is the Bangladeshi migrant
workers in Malaysia, and the other is the Chittagong Hill
Tracts Indigenous communities of Bangladesh as areferral point for further studies. We agree, yet that, “[no]one can accurately predict the final financial damage
from COVID-19 (Naushad and Naushad, 2020: 25)” but
we are in a New Normal stage, a new order, where the oldis unfit. The old normal is dominated by neoliberal ethics,
justice, social system. Amongst all the dire needs in the
new Normal, food is premiering as it is directly
associated with life (Zurayk, 2020; WHO, 2020; Glauber
et al., 2020; Van Lancker and Parolin, 2020; Galanakis,2020). In developing countries, scholars areconscientious and critically reviewing the appalling issue
of food security and, in turn, recommending the way
forward for the New Normal. (For example, in Sri Lanka,
Ranasinghe, 2020; in China, Wang and Sue, 2020; in
Amazonian nations, Diele-Viegas and Pereira, 2020; in
Kenya, Odhiambo, Weke and Ngare, 2020).
Narrowing down the issue, few scholars (Wenham,
Smith and Morgan, 2020; Peterman, et al, 2020) arefocusing on the gender issue as a marginal community.
Food distribution and inequality is an existing complex
problem as we observed in both places characterized bysignificant and persistent differences in the social andeconomic indicators of the both state’s recent policies
and implication. These may be differences in access topolicy streams, participation in the labor market, salarylevel, access to entrepreneurship, participation in thewhole economy. However, both academia and policy are
ignoring the Bangladeshi migrant workers in Malaysia
and the Hill people of Bangladesh. Not only for an
academic point of view but, we consider bothcommunities from a humanitarian ground, perhaps, no
one can ignore the food insecurity at this time. By nature,
we identify both communities are as marginal and
31 https://www.thestar.com.my/business/business-news/2020/04/22/unemployment-could-hit-13-says-mef

Eubios Journal of Asian and International Bioethics 30(8) (October 2020)
identical. It is documented by Bangladesh Manpower
Employment and Training-BMET, 8,80,584 Bangladeshi
migrant labor reached in Malaysian since 1976-2017,and 2017-2019, 1,76, 000 workers came.32 Even recent
studies (Reza and Subramaniam, 2019; Hossain, 2020;
Ruji, 2019; Karim, et al, 2017) came in fore about
Bangladeshi migrant workers, however, these are more
on descriptive and conducted before the pandemic.
Most recent works from Malaysia (Gopalan et a;,2020; Shanmugam, Juhari, Nair, Ken and Guan, 2020)
have been mentioned the crisis of migrant workers. For
instance, “migrant workers affected by the economiccrisis” (Shanmugam et al., 2020, 20). Mia and Griffiths(2020) have aritten an editorial letter on Bangladeshi
migrant workers, however, the Bangladeshi migrant
workers have not been seen empirically yet by academia
or policy planners.
In this article, we are to scrutinize the state’s
perception (ontology) about the reality of marginal

people. Nor the Malaysian government or the
Bangladeshi High Commission of Malaysia, or theGovernment of Bangladesh has announced package,funds for these poor people in Malaysia. The only
exception is, the Bangladesh High Commission donated asmall amount of food 33 as a one-off. They have notprovided any funds to pay room rent, buy food, and othereveryday essentials for survival. It is one aspect of ourargument. Our other focus is as stated, the Indigenous
people of Bangladesh those who are living in the
Chittagong Hill Tracts (CHT). The Government of
Bangladesh-GoB, has announced a 2020 stimulus
package, again, the Indigenous marginal people are
ignored. This pandemic detrimentally affected themigrant workers, similarly, the Indigenous people too. Ina sense, this pandemic made a line of demarcation
between the state and marginals.
We have been noticing on the personal WhatsApp
group, Messenger groups, in both countries, people
started sufferings from lack of food. This strikes us,453

perhaps, they are migrant workers, they have been
contributing to the economy for a long time, a state thus
cannot escape the responsibilities of her people. It is one
part. Another part is what the Bangladeshi government
did her marginal people. The Bangladeshi migrant
workers are not an emblematical entity here, they are
instead living as ‘being’ entity, but the reality is that they
are not ‘owning’ or ‘belonging’. A separate discussion
could arrange as Zarine Rocha placed in academia lastyear in the context of Singapore and New Zealand. Not athought-provoking idea only, but quite a policy directive
if a similar study can be conducted in Malaysia, forparsing the Bangladeshi migrant workers’ situation,
identity, and futurity in the New Normal era in Malaysia.
We do feel that an “institutionalized understanding of
ethnicity as about belonging, rather than ‘being’ (Rocha,2019)” is vital for incorporating these people.
About ten years before, Raymond Lee concerned
about the marginality. “It is not my purpose here toconstruct such a model but only to provide the inklings ofthis model by alerting the reader to the yet unmapped
relations between the nation-state and globalized liquidity
and marginality. It is hoped that future research on
cosmopolitanism will indeed take note of these relations”(Lee, 2010: 184). Yet, marginality is such a concern inthis pandemic, we cannot condone.
Besides, this marginality may be seen from theclassical philosophical aspect. Published policy measuresfrom Malaysia and Bangladesh--from a Kantianphilosophy, prove that marginal people are as‘periphery’–at least two recent articles appeared (Bayod
2020; Maboloc 2020)34—we rather escaped this debate
as discussed already. Instead, in a sense in this paper isdemonstrating the problem from the Indigenous
research paradigm-IRP that aims to Decolonize theacademia. The notion of biopolitics (Michel Foucault,
1990, 2003; Georgio Agamben, 2005) and disaster
capitalism (Klein, 2007), Jacque Derrida’s metaphysics ofpresence are helping us to analyze the state policies andthe marginal people’s situation. The COVID-19 and its
deadly scenario have been seen by anthropology fromdisaster capitalism (Adams, 2020) and an ethicalviewpoint (Macer, 2020). Both biopower of state anddisaster capitalism fomented to reframe their citizen
under democratic demeanor. In Bangladesh the statepolicies are affable on the surface, however,marginalized the vulnerable communities. Fact,
Indigenous people are marginal in the world already35
either in the mainstream news or instate policies
everywhere in the world (Berger et al., 2020; Muhareb
and Rita 2020; Smith and Judd, 2020).
In this pandemic, the indigenous aged population was
pointed too, but rarely (Muhareb and Giacaman, 2020).
However, a direct claim for Indigenous people is yet very
sidelined and low (Ferrante and Fearnside, 2020). Few
articles appeared from the Bangladesh context, forinstance, Akhmam and Islam (2020), Mohiuddin (2020a;

32http://www.bmet.gov.bd/site/page/e3e5ce2a-7580-45e3-ab8f-

35 First Indigenous patient is reported in Brazil on 2nd April, 2020, see,ef7c55b8cc25/33 A packet of 5-kilogram Rice, 7 potatoes, I liter cooking oil, a pack ofsalt per person.
34This is another aspect, and articulately analyzed by Bayod (2020) and
Maboloc (2020), we are therefore not repeating this discussion.

Borges and Branford, (2020) "First COVID-19 case among indigenous
people confirmed in Brazilian Amazon, The Mogabay,
https://news.mongabay.com/2020/04/first-covid-19-case-amongindigenous-people-confirmed-in-brazilian-amazon/

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Eubios Journal of Asian and International Bioethics 30(8) (October 2020)

2020b), Mohammad and Hassan (2020) addressed thegeneral impact of COVID-19. Chowdhury (2020),
Mamaun and Griffith (2020) focused psychologicalaspect. However, neither a single article addressed the
problems of Indigenous people, not a single one is anempirical research-based study that can direct some way
forward. Indigenous people of Bangladesh, who are onetenth of the population (Barkat, 2016). The prevalenceand scale of inequality are common in Bangladesh andMalaysia, and hence, compared to both findings.
Therefore, it is not only a timely call but also a practicalcontribution to crisis management for the present foodinsecurity–that leads only a way forward but gives apracticable and subjective consciousness where people’s
life and livelihood are in stake of extreme risk.
In Malaysia, when this country is planning a softlanding after the pick, Bangladesh, in reverse, the pick is
yet to come (The Telegraph, June 10, 2002). In
Bangladesh, since most indigenous communities are notoriented to mechanized farming or face a labor shortage
when it is their slash and burn (Jhum) cultivation season.
This article concludes with a solid way forward fromacademia for the academicians. ‘Volunteering’ is amethod (Wilson and Son, 2018) that includes ‘social
support (Song, Son and Lin, 2011) as means reciprocityof the researcher’s standpoint and policy that will
include all the citizens of the boundary. We are not asradical as the philosopher Slavoj Zizek or Andrew Liu,
who knows that the right preventive measure against
coronavirus is the opportunity to willingly revoke from
capitalism. We prefer to take this journey forward withan ontological turn, where ethics is premier (Macer,1999). We do rethink that, academicians must work forthe people in air-cooled rooms with sun-burned streets.
At the same time, state initiatives will represent the voiceof the population. In conclusion, this article recommends
all of this.
The context
We have conducted this research in two geographicallocations, one in Bangladesh’s northeastern part, known
as the Chittagong Hill Tracts (hereafter CHT), which
entails of 10% of total land and 5% of total population(Chowdhury, 2008: 61) where 13 ‘Indigenous’[the GoB
does not recognize them as Indigenous rather small
sects] communities exist for centuries. First, they cameunder the British colonial biopower in 1900, then by
Pakistan, then by Banglaee in independent Bangladesh.
The government did address them as ‘small sects’(Kshudro nri-goshthi) by Act (Government of Bangladesh,2011). Here we agreed with Chowdhury’s36 information,
however, not with the argument. Many political,
ideological calculations are behind to treat them as small
sects, in effect, their self-determination as Indigenous.
We deliberately escaped this argument of Identity
politics (Rocha, 2019). First, this is the time of survival,
then, is the objective of this study does not permit us to
36Khairul Chowdhury was a teacher of first and fourth authors. In thispaper, he is lenient, positioned himself as complacent to governmental
policies, as he says “[t]hroughout this paper I use the term
ethnonationalism (2008:56).” Also, he adopted the term ‘ethnic’ in thispaper 18 times. ‘Ethnic’ ‘Ethno’ are such western terminology that hide
Indigenous identity and connotes a neoliberal legacy. And it was tool

place the philosophical debate. Simply, if the state
recognizes them as Indigenous, many obligations would
sit in the state’s shoulder. Also, the geographical location
is important as we see in map 1. We interviewed highranked military officials, and they suspect that therecognition may lead to other causes. Recognizing theseindigenous peoples can lead to secession, which is thelesion of the sovereignty land. Because geographically,
the CHT relates to Myanmar and India as shown in Map
1.
The second location is in Malaysia, however, herein as
stated above, we focused on the Bangladeshi migrant
workers. Documented, Bangladeshi workers have been
in Malaysia since 1979, and till 2017 about 9,00,000
people came, nevertheless, from 2017 to February 2020,
1, 76,000 enlisted workers are here. Due to Movement
Control Order (MCO) by the Malaysian government,
placed since 18th March 2020. Thousands of workers
have lost jobs, even now, Conditional MCO is in place,
however, the migrant workers are yet jobless because of
fewer customers in the restaurants, hotels are shut,
construction sites are under the close monitor ofStandard Operational Practice (SOP). Our observational
fieldwork took places in three areas:
Filed visit (FV) Cluster -1: Kota Damansara is a town
located in the district of Petaling Jaya, Selangor, Malaysia.
The total landscape stretched over 4,000 acres of land
(16 Square k.m).
FV Cluster-2: Nilai is a town between district Sepang anddistrict Seremban, Negeri Sembilan, Malaysia. It is a fastrising town due to its proximity and connection to Kuala
Lumpur, Putrajaya, and Kuala Lumpur International
Airport.
FV Cluster -3: Ampang or Ampang Hill, in the eastern partof Kuala Lumpur (KL) in the Titiwangsa constituency, isa district and town area.
Bangladeshi migrant workers are an existing entity in
Malaysia as per the 8th highest among foreign workers(Andaya and Andaya, 2016:3). So, given this context, andbackground, perhaps we should inform the methodology
adopted in this study.
Methodology: Indigenous Research Paradigm (IRP)
A theory is, for us and should be, a means liberatory
practice (hooks, 1991), a seed in our backyard (Harvey,
2000: 94) for a ‘rethink[ing] social work’ (Popple andStepney, 2008, pp. 32-51) and a tool of being andbecoming ‘practical-critical’ (Marx, Thesis-i) so that thismethodology can be “politically useful” (Meade andShaw, ed. 2016:1) for the marginal people. Relying on
this theme, this study aligns with the Decolonizing
methodology(Smith,2013),
andIndigenous
metaphysics (Deloria, 1969) that maintain a relational
ontology and epistemology where everything [i]s
related” (Deloria, 2001[1986]: 2) with living and nonliving entities (Wilson, 2008). Further, this totality of therelationship generates the Indigenous standpoint
for making a nation-state in 1960s, under ‘imagined communities.’ We
mentioned here: as of our knowledge, professor Khairul (was) an active
Marxist when he was studying university. Our question, being a
Marxist, what did professor Khairul played role as intellectual, if hebelieves in the notion of ‘critical-practical’ (Theses of Feuerbach, Thesisi), the ultimate spirit of a Marxist intellectual.

Eubios Journal of Asian and International Bioethics 30(8) (October 2020)

455(Nakata, 2007), their own cultural code (Mignolo, 2011).
Considering axiology, we refer to Linda Smith. What the
research do we want done?, Whom is it for? Whatdifference will it make? Who will carry it out? How do wewant the research does? How will we know it isworthwhile? Who will own the research? Who will benefit?
(Smith, 2000: 239; Denzin and
Lincoln in Denzin et al. 2008: 9). The whole research
design adopted methods and techniques in this article,
we demonstrated in Figure 2. Scholars are around theworld adopted the Indigenous paradigm in community
development studies (Smith, 2013; Rowe et al., 2015;
Nair et al. 2018; Wilson, 2008; Grey and Yadav, 2020),
are our inspiration.

So if we pose a question, where are we living in
nowadays? Without hesitation: ‘in the state of exception’and Malaysia and Bangladesh, even many countries arenearing to the New Normal. Since its pandemic, ourecosystems, and now every living creature, passed thisstage, where the people's lives as an organism havebecome critical and vulnerable to stat's decision-making,a new "concern" which government must tackle – so it's
not just in "exceptional" circumstances ( e.g., an"epidemic") (see, Foucault’s Society Must Be
Defended (2003:244). The second one is from Naomi
Klein’s disaster capitalism (Klein, 2007:3), “[w]e shallsqueeze you empty [during the disaster], and then weshall fill you with ours [policies],” that would be legalizedlater as “shock doctrine.” Fredman reflects Naomi's
stance, "just a crisis—actual or putative shifts. The
situation is real. When this crisis happens, the actions
taken depend on the ideas behind it.

Figure 3 demonstrates that decoloniality and IRP
have four aspects: Survival for the marginal community,
Recovery of the trauma, Self-determination as Indigenous
people (for Bangladesh), Development as transformation.
This methodological stand is congruent with social
work’s sentiment of ‘volunteering’ with Marginal people.
Besides, we incorporated a few concepts such are,‘Historical ontology’, ‘Biopower’ (Dreyfus and Rabinow,
2014), ‘Metaphysics of presence’ (Derrida, 1979),
Disaster capitalism (Klein, 2007) for comprehension andanalysis.
This "modern" form of authority reveals us the way it
is evil from Foucault 's notion of bio-politics (Foucault,
1990). It may not have been intended to commend it, ofcourse. In undertaking this project of bio-politics,
Foucault would like to make us cognizant of the historictransition from a target level to what he calls, “thresholdof biological modernity (Foucault, 1990:143)”. Asidefrom Foucault, Italian political philosopher, Giorgio
Agamben (2005) also engaged closely with biopolitics. It
is a conceptual and functional system under which bio asa central theme from all actions of beings, whether it bepolitics, culture, the media, the economy, science and/or
technology. The word "bios" applies to all life types on
our earth, with its genetic and geographical differences.

Along with this IRP, in effect, theoretical position, wefeel, a solution is pertinent: volunteering is a means to bereciprocal with the people to whom we are working with.
As we stated this methodological position gives us apathway, where academia, community, and the policies
may string together, and is reciprocity.
Our stand is more likely aligned with Darryl Macer.
We rather quote, “[p]eace does not just involve humanbeings, but in our relationships to all of nature. One of thekeys to Asian ways of thinking of the world is embedded
in relationships between members of the living world(Macer, 1999: 118).” This reciprocal message, as Darryl
Macer, asserts and this article links that may broaden
three demeanors, connectivity with the people,
collaboration for the people with policy implications, andcontribution to the welfare of the people: with natureand ecology. In this pandemic situation, as we stated,trying to overcome by volunteering (Wilson and Son,
2018) and Social support (Song, Son and Lin, 2011),
however, volunteering may help in saving lives, but forlivelihood, the policy is important. For collecting data, weused the interview (including telephonic), observational
fieldwork, Focus group discussion-FGD. We took a few
sharing circles for Indigenous settings as it is widely

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Eubios Journal of Asian and International Bioethics 30(8) (October 2020)

practiced in Indigenous research methodology (Chilisa,
2012, Smith, 2012).

--

Findings and Analysis
The state initiatives of Malaysia, we noticed that theGovernment has taken few practical steps. If we pick the
key points up from these packages, the relevant
information is as below:
On March 27, 2020, the Malaysian government issued its
second stimulus package to combat the economic impactof the COVID-19 pandemic.
-“One-off RM800 financial assistance for unmarried
individuals earning RM2,000 per month and below” hasbeen announced by Prihatin Rakyat Economic Stimulus
Package (Prihatin) (Ministry of Finance, 2020:4).
Selangor, a state of Malaysia, as an instance, alsoannounced stimulus package, let us take the key point of
this package, that includes “incentives for licensed
traders and hawkers (New Straits Times , 20 March,2020).
Keeping this information given above, let us brief the
respondents’ profiles may help to grasp the theme of thearticle.

In Malaysia, we interviewed 90 males, 3 families. The
respondents are of average aged 27. Their monthly
income was average RM 2000 (70%) before COVID-10.
However, the respondents from Malaysia are observed,
interviewed, and discussed in a ‘sharing circle’ (Chilisa,2011) instead of Focus Group Discussion. All the adults
interviewed here, reported experiences of foodinsecurity since Malaysia went into official lockdown(18th March 2020). It was supposed to be two weeks,however, due to the spread of the virus, the authority
must extend till 9th June 2020 in different phases. The
experience we faced is severe. For instance, one group ofpeople from the Kota Damansara area said like this.
A Kota Damansara resident said,
Brother, we wake up in mid-day so that we save themorning food for launch-(A respondent, Bangladeshi
worker, it was before that fasting month -Ramadan].
Can you brother provide us some chicken, for a long time,
we have not cooked any meat.
Ramadan is coming brother; how will we survive?
Nilay respondents said that,
Last 3 weeks potato paste(আলুভত&া) and red lentil withrice is the only food we have been consuming.
These statements when we compare with the findingsof observations and FGD, perhaps, may point in thethemes. The Bangladeshi migrant workers are• consuming reduced meals than usual.
• by routinely bouncing food (like Morning food).
• Being starved however unable to eat• not cooking every day, because they couldn't provide
anything or even though they couldn't have the food.
Everyone else addressing one or more of these questions
was listed as insecure.
What we have been known from the people that they
do not wake up in the morning skipping or reducing thesize of their meals, experiencing hunger but not eating,and/or going a whole day without eating because they
could not afford or access food. An additional 70% of
adults reported feeling very worried or fairly worried
about getting the food they need during the COVID-19
outbreak, having two meals a day with less amount of
normal quantity. Worthwhile to mention that thosemeals are mainly with potato paste, red lentil, or evensometimes they keep the leftover rice from dinner inwater, and at morning eat it with onion and fried red dryor green chili (পা)াভাত see figure 3).
On the 27 May 2020, the first author received a text:‘Brother, I have not food for today, can you arrange somemeat or fish, one onion and one garlic.’ (see figure 4).

The first author had arranged from his own house.
This is a small group of people among the vast numbersof Bangladeshi workers in Malaysia, nonetheless, it
represents the greater picture. In compliance with thenational food security surveillance data from Malaysia,
food insecurity-risk groups are currently in threat. These
include unemployed adults, family-owned adult women,
income-less adults, and these are, again, for those people
who are citizens here.
Families with children are in the worst situation. We
did not capture the malnutritional status of the
respondents, however, it is explicit that consuming
potato paste, panta vat, red lentils, at best one cansurvive, but will not get proper and a balanced diet.

In the case of Malaysia, the food crisis, again, we
admit, for the locals is not an issue because of theseEubios Journal of Asian and International Bioethics 30(8) (October 2020)

457

stimulus packages, however, these excluded, theBangladeshi migrant workers. We gave herein a few

photos in figure 3 out of thousands form ourvolunteering, as we stated as a method of survival.

It is not possible for a human being, at least for us, toconstrue the situation in a language format. Somestatements, pictures, observation is indeed more thanenough if one can feel it at all. And since tomorrow (June10, 2020), Malaysia lifts MCO to the recovery phase, on
the hand, starting the New Normal.

everyday words for those people, and obviously by
Banglaee people (Barkat, 2016). The villages ofBandarban, Rangamati we visited, are mostly Rakhain
and Chakma community, have not found any infected
people nor even recorded. Understandably, no death so
far has been seen in the Hills. However, we saw, noticed,
and been informed, the severity of food is vivid.
People from the Tripura, Chakma, and Rakhaincommunity, living in the remote area, told us they have
not received any assistance from the Government. The
leaders of the Rakhain people did not believe us, andthis is true for many reasons, even of the bitter
experiences from the Bangalee researchers. Indigenous
people know that the presence of Bengalis means thecause of their problems. We just wanted to know how
they are surviving in these difficult times. We came toOn the other hand, no known study has beenreported (June 29, 2020) about the Indigenous peopleof Bangladesh. The government has not mentioned any
separate stimulus packages for them. Until our presencein the land, it was impossible to know the dire situation,parse the biopolitical condition, and doing volunteering
for saving people’s lives. Finally, we could decipher thedeadly situation in text format.
Previous experiences of indigenous peoples in the CHT
might assist a critical look at what is happening now in
Bangladesh, where rape, ignorance, kidnaping are458

Eubios Journal of Asian and International Bioethics 30(8) (October 2020)

know a horrible passage of life, they are passing.
Indigenous people associated themselves like theirtraditional ways of living from the very beginning of thepandemic. And before the announcement of the
Bangladesh government, the local people protected
themselves by blocking the entrance point of the villages.
A similar practice we know among the Orang Asli of
Malaysia and Chile too.
Our field visits and observation seem important. The
absence of COVID-19 in CHT may manifest itself inseveral contexts, as of our observation and even the local
people say so. One is the traditional thinking, by thedisintegration of mountains/connections, such as the
Mahajanpra people blocked their entrance by the trees.
We saw other villages also did the same practice. The
second one may have been evolved and the simplicity of
way of living to evade both the outbreaks and the prey by
the Buddhist salvation. Third, the Indigenous sacred
medicinal practices that are solely owned and practiced
by their healers. This medical practice, in general, is an
ongoing project [Bioprospecting in Bangladesh] might
explore.
Importantly, the GoB (May 20, 2020) declaredanother special package for the various sector of thecountry. Our indigenous leaders are quite aware thatthey are ignored, excluded, and they said, ‘we know thegovernment will not look after us, we are our people, wehave been standing by our community whatever we have,wherever we can, however, we have to.
An Indigenous professor said,
This Corona is giving some hard time particularly forthe poor; however, we know how to survive. We born into
struggling with man-made disasters, so we know how we
do alive.
The professor added very sagaciously,
In Africa, the commonness is that strong, they believe in‘ubuntu’ that is, he translated, I am because we are. Among
our people, we don’t have an ‘I’ instead ‘I am’ is mergedwith ‘we.’
We observed, people have no job, no work, yet are
relaxed, they know they live in a nexus, where humanity
comes first then everything else. In the Indigenous
villages, people are treating people as human beings,
neither poor nor age or gender.
For the second question, the respondents informed
the government stimulated package (BDT 2500=USD 31
as cash, and one-off) has been available to the people whoare residing nearby the town and suburbs area, however,the numbers are too limited to but mention to worth. In
our observation, we have been experienced that most of
the people are living in a remote area. For example, one
respondent said,‘We are not urban people, we are rural, typically we live
in remote, the political representatives had always ignoredus, and this time they are acting as they did before.’
Another respondent, from the field, stated‘The representatives are going to those people where
media can cover the pritnt and electronic media.’Thus, food security is at risk. Life and livelihood, bothare at risk among the Indigenous people.
Finally, all are, from the field and telephonicrespondents agreed to the asking that a special
stimulated government package is an urgent need. We

saw in the field visit, this is the time (May-June) ofharvesting the (Jhum) as of substantive economy, so, lackof savings is severe. Most of them are live hand to mouth,and due to this lockdown, and transport off, they are
passing the idle time at home. The people, therefore,claimed extra and special government aid package. The
government package is neither reflecting the Indigenous
people’s demand, nor they are included in the package.
Geographically, the whole area is hilly, about 2,000
feet (600 m) from the sea level. Not that place is remote,the housing pattern, distances are traditionally madewith keeping a safe place. These Indigenous ways ofthinking, living, acting and being saved them to be
infected indeed. We observed that local Indigenous
people arranged for themselves in remote places—
understandably-- collected and distributed voluntarily.
Despite field visits, we tried to justify our perceptions
by some telephonic interview (12 people from different
Indigenous communities, most of them are highly
educated, working as Government officials). Theinterview session entails three questions: 1. what the
impact of this pandemic on your community? 2. did you
get the government stimulated package/Did you hearsomeone received this package in your community? and3. do you think, is there any special attention needed forany extra and unique stimulus package in yourcommunity/area?
Almost all respondents stated that Corona wasaffectless in the hilly area over the period. They thinkmaybe, the population density is lower than plain land,so they are, traditionally, following more distance in daily
life than WHO declaration to maintaining social
distancing. But, the governmental decision over thecountry they are locked, due to lack of public transport,
markets (local bazaar) are shut, that has an impact inaccessing health system/ physicians, food supply is lessor almost zero in comparison to the normal period.

During field visits, we saw the local community havebeen engaging with volunteering activities, simply,
saving their people. The volunteers are from Indigenous
people, Bangladesh Tripura Kalyan Sangsad-BTKS is
one of these organizations. BTKS are giving food,collecting from all the well-wishers through Facebook

Eubios Journal of Asian and International Bioethics 30(8) (October 2020)and Whatsapp group. Some pictures can be seen in
Figure 3. Bangladesh Tripura Kalyan Sangsad andVidyananda Foundation have distributed food and healthcare items to 12,000 unemployed families in remotevillages of Khagrachhari due to this locked-down.
Similarly, Rakhain organizations are providing food fortheir people. Taken this information, observational
remarks we delve to discuss, analyze in the following
section.
Analysis: Volunteering as a life-saving method
If we see, in both contexts, the policy of Bangladesh
and Malaysia did not include the marginal people’s life. Itis, we are not taking for granted. This is an absolute
ontological matter, at a time, a methodological gap—
deeply rooted in the historical construction of the newliberal ideology. The state policies, per se, ‘metaphysics
of presence’ Derrida (1979) for controlling the marginal
people as biopolitics (Dreyfus and Rabinow, 2014), arereflecting the colonial legacy, and this is the base ofhistorical ontology (Foucault, 1990). The old normal, in
all means, dominated not only the social system with aprofiteering pathway but the academia too. In academia,
some seminal works are our inspiration here for picking
the decolonial stand. Particularly, the botanicalknowledge, and its relation to imperialism, science has
been at stake since 1494 (Baber, 2016, Crosby, 1972,
Shiva, 2016). Thus, we agreed, no research is value-free(Baber, 2018) and “to be ‘value-laden’, all policies andprograms in environmental and energy research need tobe justifiable from an ethical viewpoint (Macer, 2009: 45, emphasis ours).” Even our analysis in this study isvalue-laden. The New Normal policy implications shouldaware of being “most imposing inheritance is the state
apparatus (Bourchier and Hadiz, 2014: 21).37” We stated
before, both these state’s policies caused the people’s
starving. Western-dominated theories, research,
paradigms do not reflect marginal people’s everyday life.
Vine Deloria, Linda Smith, Martin Nakata are, since long,advocating, acting, and contributing for and Indigenous
metaphysics, marginal standpoint, that will be by and forthe marginal people. So, our theoretical stand isreflecting people’s transformation (Harvey), liberty (bellhooks). We feel that the academicians do not act with thespirit of practical-critical consciousness (Marx), probably
it is time to refrain ourselves. In this study, we have beenworking as a volunteer for the people. Volunteering is aconduit between citizens and the state medicated byacademics.
Seeing through Disaster capitalism, the migrant
workers, particularly those were working in restaurants,
and hotels—are not allowed to re-join. This gives us
many outcomes:
1. In the scenario of Malaysia and Bangladesh,
Agamben’s State of Exception’ turns into normality in the
New Normal era.

37 Bourchier David and Vedi Hadiz’s edited volume is prepared for theIndonesian political setting, however, seems to us important is459

2. By biopolitics marginal people have been controlled,
managed.
3. By Disaster Capitalism, concurrently, the state vacatesthe old policies, and during the New Normal, new policies
introduce that ultimately serve the neoliberals.
4. During this exceptional stage, the state has no
measure for the Marginal people, only ‘volunteering’survived them.
For the New Normal
5. So, we need the Standpoint, which gives people’s
voice to the policy planners.
6. We need a reciprocal manner where nothing is
imposed instead all stakeholders will be driven by an
Ihsanic philosophy (Good deeds for the good deed, goodactions for good action)
7. Agamben and Foucault were aware that this special
feature would become permanent. It's not about good orbad, but it is always risky, to fully commit to the conceptof biopolitics if we instinctively endorse it without evercontemplating it.
8. The state of exception is going to state of normal in the
New Normal era. Despite the absence of enoughevidence, either from Malaysia or Bangladesh, to make a
final policy direction, yet some assumptions can make.
This study perturbs with re-examining the future ofstudies. Based on present trajectories, yet we see a few
theoretical observations.
The change to New Normal would be worthwhile if its
values and morals were to become context-specific or
what Darryl Macer has been struggling to establish,
culture-specific in all policies (for migrant workers andindigenous peoples in this study) and to stand to gain its
vulnerable groups. Timeframes range the period after
this pandemic to the New Normal era and thus coverinterpretations that anticipate possible solutions. While
this old liberal chronicle aligns with the New Normal, as
we have experienced with these two communities. We
hope, and we hope again, that more social research willappear soon. Our endeavors have been marked by boththe continuity of the old normality and the discontinuityof the marginal life of the people. During this drastic
situation, volunteering (Wilson and Son, 2018), Song,
Son, and Lin, 2011Social support (Song et al., 2011) has
been a practical instrument for lifesaving. However,volunteering itself has a very limited scope as of ourexperience has no scope to prove livelihood for themarginal people. We rather see that policy is pertinent tomake the people sustained in the coming New Normaldays But a reality, we need to understand, this virus has
started to attack only three months, we do not know how
far it will go. Malaysia is planning for a soft-landing as the
Malaysian prime minister has indicated so on the Eidgreetings (24. 05. 2020, The Malaysiakini, 2020). And
pressing for a plan to exit the MCO through theCommunity leaders. Where we feel a common dialogue iscrucial (Macer, 2009). Our concern is that if the locals
take the migrant workers’ place, again it will be another
Malaysia and Bangladesh too, as both these countries are in thepractice of western democracy, and were British colony.

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Eubios Journal of Asian and International Bioethics 30(8) (October 2020)

disaster. Overhead costing on everyday products will be
increased, and migrant workers will remain jobless. Thatis, in other words, what Agamben was concerned that geta chance to send all the migrant workers. Undoubtedly agood initiative. But our diplomats will think about how
good the Bangladeshi workers are. Probably, Agamben
was concerned in his State of Exception, theexceptionality will be normality. So as, here, again, theMalaysian biopolitics is to take measure for controlling
the Bangladeshi workers. Exceptionality will become
normality. The Italian philosopher Georgia Agamben
used to say. How? Through state law, through theapplication of laws by various agencies, it is calledbiopolitics, Michel Foucault's much-discussed theory.
Biopolitics is about controlling, managing, and governing
the citizens of a country. I think this time both countries'
diplomatic work will increase a lot if the stand is nottaken now. This is the procedure that after the medical
crisis, a social crisis will be seen (Timbuong, 2020, seealso Caxaj, et al, 2020).
Ways to volunteering (Wilson and Son, 2018) andsocial support (Song et al., 2011) are key in social science,
however, the latter is different than other methods in the
network (Song et al., 2011:11). This is such a method thatwell aligns with the Indigenous research paradigm
where people come first. A limitation in the scope of thisstudy should mention that we could go for all 47
Indigenous communities (Barkat, 2016) however, we
focused on the Chittagong Hill Tracts-CHT, where 13
communities exist (Chowdhury, K, 2018) for ourreciprocal intervention. Concomitantly, for Bangladeshi
migrant workers, we could take more clusters, however,instead of a plethora of data, we feel, in this article wehave had enough concerns that further research may
extent. This article first discussed how ‘development
activities’—during this pandemic, itself as a colonial,
modern philosophical and western construct. We thenlooked at how Bangladeshi social science professionals
are yet condoning to see these Indigenous people.
If we recall the Indigenous professor’s statement thatin our society, there has no ‘I’. This is, to us, very
endogenous, sagacious and insightful -practically andphilosophically. Literature proves that it is universal.
Bangladeshi Indigenous standpoint is justifying ourprerogative for decolonizing social science—the ultimate
goal of an IRP. As a whole, in this argument, Indigenous
people, and, to an extent, the Bangladeshi migrant
workers belong to ‘Weing’. We are 'Weing' (O'Donovan,
2015:751) with and for Indigenous people as adecolonial exercise of collective reflective solidarity
under the community development and actions of asocial movement for an ontological foundation ofcollective action (Shaw and Crowther in McCrea, Meadeand Shaw, 2017:400). Gustavo Esteva’s proposal of using
the word ‘we’ as a verb--is a magnificent philosophicalanalogy of commonness, that Darryl Macer also says
about the Asian culture and its sentiments of wholeness,relatedness—closely attached with the African term
‘Ubuntu’ that is translated as “I am because we are,” a tool
in decolonizing methodology (see Chilisa, 2019; Nelson
Mandela in Gade, 2011). Answering these questions, wefollowed decolonization and Indigenous paradigm as amethodological paradigm as we aligned and followed forand by the marginal people. This study is thus amethodological contribution. Australian aboriginal
scholar Lester Rigney was saying that these feelings of‘being’ with the marginal people are nothing but a stateof consciousness—we here are adding-- closely attached
to volunteering—that academicians can do as a means ofreciprocity and honour to the community, whatever theywant, whenever they can and however they do.
We know that we too are paying the price forneoliberal economic guidance. Voices of the poor from
Malaysia and the Indigenous people, are clear: “we risk
dying from hunger before we die from COVID-19.” Poor
diets are an aggravating factor for the impact of COVID19.
More, state and workers relationship is crucial for any
reason. Studies (Lee, 2017: 152) has conducted withrestaurant people, found a similar result as of 2014, 2.8%of the total population are Bangladeshi (Guan,
2014:146). In a recent study, scholars (Rigg, Salamanca,
and Thompson, 2016) assumed that smallholders will bedisappeared from history because of modernization, toan extent, in the Malaysian context, we addon COVID-19
as another important issue to consider in the policy.
In addition to the discussion, finally, in both contexts, if
we see these pictures of food packages, if we overlook thelevel of Malaysia and Bangladesh, we, then assert that thevolunteering is this neither a method nor a way of actionof social sciences, rather a life-saving mechanism for thepeople. And yet, academics can do act as volunteers, that
we proved in our work. Perhaps, in the new normal,
volunteering should be an academic legacy fortransforming the alienating nature of academia. Because[t]he non-elites are excluded from public goods in thispolitical regime. It is only their income that is affected,
which is reduced by the amount extracted by the elites(Mukand and Rodrik, 2020:773). Therefore, be aware ofparticipation from the capitalist cosmopolitanism is'centrifugally' made by and for Europe (Mignolo, 2011:23) A narration of the Pope is important for ourargument, ‘development is, as Pope says, another nameof peace (see Paul II, 1987), for eager reader, see
Augustine (1998) and a weapon of capitalist and colonial
cultural control. States used these western andneoliberal policies, where marginal people are ignored(see Harvey, 2014:161-64) to control her citizen(Dreyfus and Rabinow, 2014; Agamben, 2005), andprevent communism too (Rahnema cited in Ziai, 2017:10).” We think Harvey’s The New Imperialism is very
insightful here. Privatization schemes are not covering orprotecting the marginal people. At this point, we are notnegating to rather disagreeing with Dani Rodrik, whosays “economic integration is a utopia, but feasible
globalization is possible (see Rodrik, 2002:24). The
model of Dani Rodrik is known as the trilemma. In otherterms, it is difficult to manage and combat a pandemic
successfully with equitable consideration for the
integrity of the government, the security of the people,
and the interests and freedoms of the citizens. Rodrik
states that only two of these could be done concurrently.
The way forward and some feelings of the first author
The fear of today is exacerbated by several influences.
Neoliberal strategies converge with nationalist ideals–astrong preference for authoritative sovereignty over themarginal proletariat that extracts fulfillment from

Eubios Journal of Asian and International Bioethics 30(8) (October 2020)
disaster and seeks to drive the biosphere to the point ofcatastrophe so that it can be restored from scratch.
Deliberate liquidation in community security and healthtreatment has generated vulnerable mechanisms that are
unable to deal with the crisis. We also shone light on two
communities and the vulnerabilities of the policies.
First, there is a shortage of understanding ofstrategies and marginal people. Decolonization is not a
utopia under contemporary social topologies and social
conditions rather always possible and feasible.
Second, among other considerations, it's a way topropose a reciprocal approach. Not only is the bridging
attempt to link, but it would also make the social systemsmoothly. As our discussion of marginal people
demonstrates that ‘an all-inclusive approach; ‘weing’
may be feasible. We urgently need to look beyond thispandemic if we want to understand the practicalseriousness of what is going on today, where, again, an
open dialoge is vital, for all, for a national progress. How
did we end up in that strange space of thinking, acting,and feeling that has normalized extremes? We have avital question: is biological life an absolute value separate
from politics? Just hadn't has that been more relevant tofocus solely that a different policy of living is necessary:“I (the first author) am not a good scholar, I feel like myheart is rusted with loads of sins as I can't do much about
the people we are working with, and we are 'intellectual.'But, every time I bring food to the poor, I feel that someone
removes the rust of my heart and brings life back in it. I feelso relieved. We have thus become quite subjective, valueladen to our people, for whom we are graced in this world
and perhaps in the New Normal.”
The state has the right to practice the constitutional
duties, but the state cannot push her citizens into
starvation, which is humiliating. Ensuring food security
for all citizens is a state responsibility. A reciprocalchange to the magnificent contributions and to share
their sacred foundation, the universe of creation. We
researchers are not impartial, recalling the Mariategui
epigraph. Our study, argument, and practice willconcentrate on their thoughts on epistemology,
metaphysics, and everything else, whenever andwhatever we can and will.
Acknowledgmens
The authors appreciate all those people who have had given us
time for receiving food, giving information, time in bothcountries. No funds have been received for this study.

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Help Seeking Behavior of Young Filipinos
Amidst Pandemic: The Case of Cor Jesu
College Students- Jeric Anthony S. Arnado- Rogelio P. BayodCor Jesu College, Inc., the Philippines
Email: jericanthonyarnado@gmail.com
Abstract
Mental health crisis has been reported as the third wave of theCovid-19 pandemic. Grief at the loss of loved ones, shock at theloss of jobs, isolation of restrictions of movements, difficult
family dynamics, and uncertainty and fear of the future are justfew of the psychological sufferings pointed out by the World
Health Organization. To ensure that people are mentally
healthy, the government takes mental health services as
essential part of the responses to the pandemic. Privateorganizations and academic institutions also take part in thismovement to safeguard the mental well-being of people in thecommunity. Despite the efforts to prevent and remediate
mental health crisis, limited number of people seek
professional help. While we can assume that they might havebeen adjusting well to the anxieties brought about by Covid-19
pandemic, we also acknowledge the fact that a number of casesof depression and suicide had been reported in the locality forthe past five months. This paper aims to provide expositions of
the possible variables for young Filipino College Students’
underutilization of mental health services as well as their otherpossible sources of inner strength and resiliency during theCovid-19 pandemic. Help seeking behaviors of the Young
Filipino students in Cor Jesu College will be explored using thelens of uncertainty and anticipation model of anxiety of Grupeand Nitschke, and resilience as a cultural variable among
Filipinos.
Keywords: Mental Health Services, Help-Seeking Behavior,
Covid-19, Philippines.

Introduction
Prior to the outbreak of the Covid-19 pandemic, thePhilippine government enacted the Mental Health Law
which aims to provide platform for the delivery ofcomprehensive and integrated mental health services.
The implementation of the law has been adapted andintegrated to the different sectors most especially theschools as the primary source of psychoeducation among
the young population. Now, the Covid-19 pandemic has
become a major threat to the mental health of people. The
World Health Organization (2020) emphasized that the“grief at the loss of loved ones, shock at the loss of jobs,
isolation of restrictions of movements, difficult family
dynamics, and uncertainty and fear of the future” are justfew of the psychological sufferings brought by the
pandemic.

463

Recently, there have been reported cases ofdepression and suicide among Filipinos. In particular, thePremier Value Provider Inc. (PVP, as cited in
Onenews.ph, June 1, 2020) released a survey on how the
pandemic and community quarantine are affecting themental health of citizens in the Philippines. According to
PVP, the millennials and the Gen Z’s are mostly affected
where 15% experienced a critical level of stress, 29%anxiety, and 21% depression. Although the suicide
incidents can be considered as isolated cases, but
extremities of the above-mentioned mental healthconditions may lead to it. Like the case of a high school
student who hanged himself because of family’s financial
incapability to respond to online learning (ucanews.com,
June 20, 2020), and a college student who jumped fromhis 14-storey condominium in Manila (The Manila Times,
February 6, 2020). Perhaps, considering all these
conditions mental health crisis is really the third wave of
this pandemic (Minn & Hau, 2020).
On one hand, there are mental health services offered
for the people. It was highlighted by the National Center
for Medical Health (NCMH) that they provide a 24/7
crisis hotline. They have reported an increase in their
daily call starting the lockdown, however, they havereceived a total of 6, 905 calls only since they launchedlast year (NCMH, 2020). The DOH added that there areother organizations offering mental health services suchas the UP Diliman Psychosocial Services and otherprivate institutions in the country. Unfortunately, thisnumber is quite far from the reported prevalence ofmental disorder among Filipinos which is 88 to 133 cases
per 100,000 people in the country (Department of Health[DOH], 2005). Moreover, statistically the utilization ofFilipinos toward mental health services is low. Even
before the Covid-19 pandemic, there are evidencesindicating the reluctance of Filipinos to seek mental
health services. For instance, there are only at least 22%of college students in the Philippines who sought
academic or non-academic help to helping professionals
in school like counselors and psychotherapists, instead
most of them preferred to go to their friends and family
members (Bello, Pinson, & Tuliao, 2013).
These foregoing scenarios prompted the researchers
to explore on the possible variables for Filipinos’
underutilization of mental health services amidst the
pandemic. Specifically, we would like to discover thesources of strengths of young Filipinos in this time ofpandemic, explore on their reasons for not seeking
mental health services, and find out the support theywould like to receive from mental health practitioners.
With the findings of this study, we would like to develop
a mental health program that would be attractive toyoung Filipinos in seeking mental health services intimes of crisis.
MethodIn our desire to know the self-seeking behavior ofFilipinos students during this time of pandemic, weinterviewed many college students via telephone, email
and even personal messages to their messenger
accounts. Sine we have the directory of student numbers
and facebook accounts, it was easy for us to contact them.

464

Eubios Journal of Asian and International Bioethics 30(8) (October 2020)

We asked them the following questions: 1). What are thesources of strength of young Filipinos in this time ofpandemic? 2). What are reasons for not seeking mental
health services?, and 3). What help young Filipinos’
would like to receive from mental health practitioners?
We transcribed their responses and subjected them tothematic analysis.
Sources of Strength in Times of Pandemic
The Covid-19 pandemic lead many people restless andhelpless, yet there are others who continue to live andrely on their personal strengths as a tool to survive thepandemic. Seligman and Peterson (2004) refer to this as“character strengths”, an aspect of a person that helps
him or her cope with stress and life challenges, attainhappiness and sustain healthy relationships with people
even in times of crisis. Although, strengths may come inmany different ways. In this study, the participants thefollowing themes as a source of their strength amidst
pandemic: positive mindset, family, faith in God, andengagement to usual activities.
Positive Mindset. The participants learned to accept thereality about the Covid-19 pandemic. They are holding
the value that life must go on despite the situation. Just
like the statement of one of our participants who said: “Ijust adapt to the changes that is already here. My schoolingis very much affected. It is hard to do online class and daily
activities are limited. But life must go on, as long as you
have the mindset it will be okay later.” (Informant No. 3).
Instead, they saw the situation as avenue to startsomething new like saving money and exploring business
opportunities that can help their family. This is what
informant 27 revealed, “Like me, I have more time… andalso I started a small business because of the pandemic.”
Similarly, informant 11 shared that the pandemic helped
her to “Took the time to earn and save money throughplanting vegetables, selling stuff, and reducing electric
consumption at home.” Other informants noted that theytake this opportunity to find for a way to help their family
like looking for some part-time work. Despite thispositive outlook among young Filipinos, however, hadbeen greatly affected by the pandemic. In the Global Web
Index Survey, 75% of Filipinos remain optimistic with
the Covid-19 situation, while 91% are concerned withthe events brought by the pandemic. This simply
suggests that not all have learned to cope with thechanges brought by the Covid-19 pandemic.
Family as source of strength. Close family ties play asignificant role in the life of the informants. They believedthat having their family as an inspiration boost theirconfidence that they are able to face this challenging
time, and spending time with their family helped them togain more strength to survive the present crisis. “Mysource of strengths is my family and friends; they always
keep reminding me to be strong” and “My… loved ones, I
realized that spending time with them helps me to surpass
all personal and social struggles that I've been
experiencing due to this outbreak.” Those are thestatement of informant 17 and 18 respectively. As
stressed by Campos (2004), the family serves as the main
provider of support in terms of the physical andpsychological endeavor of an individual, with family they
feel protected, loved, and socially formed. While the lackof family support may be one of the predisposing factors
to mental illness (Noroha, Silva, & Dametto, 2019).
Faith in God. The participants hold with their faith inGod. Believing that everything will be fine through God’s
help and this pandemic is just a trial and has a solution.
This was expressed by our informant who said that: “Mysource of strength… is God because he always makes a
way to heal everything and I know that he did not give us
trials that we can't surpass with his guidance.”(Informant No. 32). Another participant added that thisthe way of God to test us, informant 29 stated that: “MyGod, knowing He placed us in this situation, I know we cansurpass this. We are just being tested by God… Keep on
praying…”. Hence, this result affirms the claim of Bonelli,Dew, Koenig, Rosmarin, and Vasegh (2012) that religious
beliefs and practices helps people to cope with life
stressful circumstances, give them meaning and hope tocontinue living, and find support as part of thecommunity of faith. Conversely, Gupta, Avasthi, andKumar (2011) noted that acquiring psychologicalmaladjustment also depends on the level of a person’s
religiosity.
Engagement to usual activities. Participants stressedthat one of their gesture of recovery is engaging to theirusual activities like doing household chores, surfing theinternet, watching movies, planting or gardening, andreading helped them to fight their boredom from staying
at home. These activities give them leisure and keeps
them busy aside from the school works they need toaccomplish. This is emphasized by informant 13 who said
that: “This might sound lame but I actually forgot how
messed up this situation is when I'm planting or taking
care of my vegetable and other plants. And even before mycompanion when I have none will forever be Korean
dramas and Korean pop music and artists”.
Likewise, other house activities were shared byinformant 23: “Keeping myself busy in doing householdchores, playing with my dogs, using my cellphone andspending time with my family.” Other informant also
noted that they are also busy catching up with theirschool requirements. Although just have more free time
now to do leisure and recreational activities.
This result affirms the present study of RodriguezRey, Garrido-Hernansaiz, and Collado (2020), where
people who are in lockdown learned to engage in leisureactivities at home such as “watching films or series,
reading, watching TV, making crafts or any artistic
activity, playing, browsing or sharing contents in social
networks, and other activities”.
The findings of the study can be also examinedthrough the lens of the Uncertainty and Anticipation
Model of Anxiety by Grupe and Nitschke (2013). Their
model outlined the process an individual undergoes
when faced with threat or danger which is usually
posited by certain and uncertain events. The model
proposed five processes that are involved in an adaptive
or maladaptive response to specific conditions: inflated
estimates of threat cost and probability, increased threat
attention and hypervigilance, deficient safety learning,
behavioral and cognitive avoidance, and heightened
reactivity to threat uncertainty.
The participants of this study are aware of the threatof the Covid-19 pandemic. However, after witnessing andEubios Journal of Asian and International Bioethics 30(8) (October 2020)
assessing the situation in the locality, they learned toaccept the situation and take it as opportunity to survive(first process). They become watchful and vigilant to thesituation (second process). They also find safety andsecurity at home with their family, at the same time
holding with their faith in God as a major tool to survive(third process). Instead of living with fear, they havedecided to continue life doing their usual activities but
this time in a new environment (fourth process).
Information on the threat of the pandemic, and learning
the health protocols to protect themselves, theparticipants have learned to adapt with the changes
brought by the pandemic (final process). Using the UAMA
process, the adaptive response of the participants can be
simply reflected.
Reasons for not Seeking Mental Health Services
There are factors that hinder people from seeking mental
health services. Salaheddin and Mason (2016) reported
that stigmatizing beliefs, difficulty identifying or
expressing concerns, a preference for self-reliance, anddifficulty accessing help are just few of the reasons forunderutilization of mental health services. Similarly,
other barriers to help seeking behavior of young adults
can include “difficulties in accessing support, concerns
about confidentiality and trust, a preference for informal
sources of help, and stigma” (Clement, et.al, 2014). In thecontext of our student, some of the reported findings are
confirmed with our results such as connectedness tosignificant others, self-reliance in solving problems, andstigma about seeking mental health services.
Connectedness to significant others. The participantsconsider their family and friends as the first persons
whom they can rely in seeking help when they are having
troubles. They are more confident sharing their concerns
to them as compared to helping professionals. This had
been confidently expressed by informant 6 and 9 who
noted that: “In the family, you are more confident andcomfortable to share”, and “My parents support me. My
friends are there and we often reach out each other whentroubled”. It is very clear that for our study participantsthat they are more comfortable talking and sharing theirideas and emotions to their family members and trusted
friends. Hence, they are not really seeking the services ofthe mental health experts in their school. Sinecommunity quarantine and lockdowns provided themthe opportunity to go home and be with their families
and some friends in their neighborhood, they become
more confident and secure because they have thesupport systems near them.
However, they are not also saying that they don’t need
the services of the mental health experts. In fact, it has
been highlighted by the participants that they perceive
seeking mental health services helpful to the people inthe community. However, they stressed that a friend or afamily member can fulfill the role of a mental healthprofessional (Thompson et al., 2002). The WHO (2020)
reported that the lockdown may cause emotional
troubles. Nevertheless, people still considered suchtroubles transitory and relationship related which can besolved by talking to friends, family members, or trusted
community members (Hechanova et al., 2011). In fact, in465

the study of Baloran (2020), he reported that 49% of
students considered chatting with family and friends a
helpful way to relieve their stress and obtain support
during pandemic.
Self-reliance in solving problems. Another reason why
a lot of Filipino students do not really seek the help of themental health experts in school is their sense of selfreliance. They emphasized that as much as possible theywould like to deal with their issues or concerns on theirown. It was clearly pointed out by our study participants.
In fact one participant said, “I have concerns, but I keep inmind that it is my problem. Why ask for others about it. I
don’t want others to know about my problems.” They alsoemphasized that do not want to bother other people onconcerns they knew only them can solve. Anotherparticipant of the study said, “I don’t want to bother
others with my problems”. Indeed, for these students, they
have already a sense of self-reliance with regard to theirproblems and concerns. Their sense of self-reliance haveallowed them to manage their own emotions. In the studyof Thompson et al., (2002), self-reliance is also
highlighted as a tool used by Filipinos to deal with theirconcerns. They pointed out that being able to cope with
one’s emotional problem and taking it as one’s own
responsibility is also valued by Filipinos.
Stigma about seeking mental health services. Whileothers may have wanted the services of the mental healthprofessionals, they are reluctant to visit their respective
offices and clinics because of the stigma that is attachedto those who will visit mental health professionals. They
believed that seeking professional help is not widely
accepted in the community and they fear of being judge
by it. Specifically, one of the participants expressed, “I amshy to share because I am a male. Usually people will judgeyou”. Gender stereotyping is also reported in previous
researches. While Baello and Mori (2007) suggested thatamong Filipinos gender differences don’t matter in helpseeking behavior, it contradicts to the report of Addis &Mahalik (2003) who noted that that men are morereluctant to seek help than women. A factor that can be
attributed is the Filipino trait “Hiya” (shame) which isreported by Tuliao (2014) in his study. “Hiya” is a painfulemotion arising from real or imagined transgressions ofsocial norms or authority figures, and its avoidance isparamount in social interactions (Bulatao, 1964).
Others also think that seeking mental health services
is not common in our country, like what the informant
shared: “Here in our country, people are not welcoming or
not used to seeking professional help form mental healthpractitioners”. Hence, what Thompson et al., (2002) said
could be true that if people are having emotional distressor psychological problems, divulging these issues to the
public are to be avoided at all costs. He added that
Filipinos reluctance to seek professional help can beassociated with the fear of being labeled as ‘crazy’ and to
avoid tarnishing the family’s reputation.
The result of this study can also be examined throughlens of resiliency as proposed by Reich (2006): control,
coherence, and connectedness. Control relates to the“belief that one has the personal resources needed torebuild their lives”. In this study, the faith to God is thefirst resource of the participants which help them to466

Eubios Journal of Asian and International Bioethics 30(8) (October 2020)

resume their lives and engage with their usual activities.
With regard to their help-seeking behavior, participants
self-reliance in dealing with concerns is an epitome of
their resilience.
Coherence has to do with enhancing meaning,
direction, and understanding so as to create order andstructure in one’s life. As conform by this study, theparticipants positive mindset despite the threat broughtby the pandemic. Finally, connection is about enhancing
connectivity in order to build one’s social capital. Having
family as a source of strength helped the participants tolive their life. With regard to their help seeking behavior,
young Filipinos connectedness with other significant
others like friends and trusted members of thecommunity plays the same role as mental healthpractitioners.
Reich (2006) suggested three principles ofpsychological resilience: control, coherence, andconnectedness. Control relates to the belief that one has
the personal resources needed to rebuild their lives.
Coherence has to do with enhancing meaning, direction,and understanding so as to create order and structure in
one’s life. Connection is about enhancing connectivity inorder to build one’s social capital (Reich, 2006).

to provide psychoeducation to students as suggested by
the participants of this study.
Psychosocial Support. The participants reported thatemotional support by just simply listening to concerns isa great help for students. From their adjustment to the
new system in school to their personal concerns, agesture like checking on them from time to time throughphone call will make them feel better. One informant
shared, “They may call and check on us. That way we feelthere are people willing to listen to us with our struggles inonline class.” In addition, the same suggestion was
pointed out by another informant who expressed,“Psychosocial support, maybe needed. They may call sostudents can express.” Psychosocial support is described
as a process of facilitating resilience within individuals,
families, and communities. This is done by promoting
application of coping mechanisms to enhance humandignity, restore social cohesion and infrastructure (IFRC
Reference Centre for Psychosocial Support, 2009).
Hence, the suggestions of the informants are typicalexamples of activities implemented under this program.
Further, De Paula, Moreira, and Andreoli (2016) reported
the positive effect of psychosocial support programs toadolescents who are in crisis.

Support from Mental Health Practitioners
The Covid-19 pandemic forced people to isolatethemselves. This situation worsened the need forsupport system of many people especially thoseexperiencing mental health problems (Kawachi &Berkman, 2001). Hence, in order to respond to the needof the community mental health services has beenoffered to the community (WHO, 2020). In this study, twothemes are identified based from the responses of theinformants during the interview: psychoeducation, andpsychosocial support.
Psychoeducation. The informants noted that fear andanxiety have become one of their concerns during theoutbreak of the Covid-19. For them it is important thatpeople will be educated not to create greater fear andstudents like them will be able to adjust to the situation.
Some of their statements include (informants no. 1 and2): “Educate people about their psychological experiences
during pandemic. I have a relative out of the country, she
has a different perspective about the pandemic unlike us”,
and “Proper education to people to avoid causing anxiety.
Like the services offered by the government.” Indeed, while
they are not so inclined to visit guidance and counselingoffices and avail of their services, these students wanted
that the guidance and counseling offices of schools
provide psychoeducation to the public, especially to thestudents during this time of crisis brought about by
Covid-19 pandemic. Psychoeducational programs help
people recognize the cognitive and social abilities they
can use to improve their well-being (Brekke, et.al, 2013).
In this way, they can make sense of their experienced
mental and physical symptoms due to pandemic. While
Moreno-Lacalle (2017) reported that there are noadequate data to prove the effectiveness of
psychoeducation in decreasing the likelihood of people
with mental health problem like depression, it is stillgood that guidance and counseling offices will continue

Conclusion
The Covid-19 pandemic has really tested the resiliency ofyoung Filipinos. We found out that while there arereported cases of mental health problems in the locality
for the past months, we also recognize that young
Filipinos’ stay resilient amidst pandemic. There are manyreasons why plenty of young Filipinos remain resilient in
the midst of different challenges that they faced. Let us
recall that the province of Davao del Sur had been jolted
with series of earthquakes last year which destroyed not
only lives of people but also properties and livelihood.
The province is yet to recover from the tremendous
effects of the earthquakes and then the Covid-19
pandemic suddenly came. In addition, Digos City andsome neighboring municipalities have also experienced
flooding which also destroyed houses and temporary
shelters during the time of Covid-19 pandemic. But
young Filipinos stay hopeful and optimistic despite allthese tragedies. The presence of their families andsignificant others and their belief in their ability to facethese challenges by having the positive mindset andstrong faith in God made them resilient and strong. We
found out that spirituality allows them to find meaning intheir experiences (Bayod, 2020) and to cling to theirfamilies and loved ones. As a result, some of them evenengage into productive activities like gardening,watching movies, reading books, and even starting abusiness.
We would like to acknowledge that the participants ofthis study are living through times of crisis. But because
they are living within their sources of strengths such as
their family and friends, they were able to rise above thedifficult situations. Their sense of spirituality and faith in
God have made them to become optimistic and evencourageous to face life’s challenges. However, we also
recognize the possibilities that mental health has nomask. Meaning to say everyone is touched by it and isvulnerable to having a mental health problem. Thus, weEubios Journal of Asian and International Bioethics 30(8) (October 2020)
aim to develop a mental health program that would suitthe needs of the people in our community. We would liketo use their strengths as a tool to make our program
attractive to them. We can even tap them to be volunteers
to give testimonies about how they rise above thepandemic to other college students who might still bebattling inside with some confusion and trauma but are
still reluctant to open up and seek for help because of thestigma that is still present in relation to seeking theservices of mental health experts. Through this, we are
hopeful that the culture of help seeking will shift from“shameful” and with full of stigma into a more open,
accepting and collaborative.
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Psychological Association of the Philippines and the 4th ASEAN
Regional Union of Psychologists joint convention, Miriam College,
QuezonBonelli, Raphael & Dew, Rachel & Koenig, Harold & Rosmarin, David &Vasegh, Sasan. (2012). Religious and Spiritual Factors in Depression:
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Brekke JS, Siantz E, Pahwa R, Kelly E, Tallen L, Fulginiti A. Reducing
health disparities for people with serious mental illness. Best Pract
Ment Health. 2013;9:62–82.
Buckle, C. (2020, March 24). Covid-19: Why optimism is key.
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Calleja, J.P. (2020, June 20). Filipino boy kills himself over online
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Campos, EP (2004). Social Support and Family. In: J. Mello Filho (Org.),
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How Ethical Issues at the End of Life are
Approached in Children: A Phenomenological Study of Pediatricians in Pakistan- Sarosh Saleem
Assistant Professor, Bioethics Department, Shalamar
Medical & Dental College, Lahore, Pakistan
Email: drsarosh@hotmail.com- Sana Tariq
Research Associate, Bioethics Department, Shalamar
Medical & Dental College, Lahore, Pakistan- Nosheela RafiqueAnaesthetic Registrar, Our Lady of Lourdes Hospital,
Drogheda, Ireland
Abstract

End of Life decision-making, in pediatrics is critical, impartinga great burden of responsibility on those involved in theprocess.
The
decision-makingismultidimensional.
Pediatricians encounter many ethical concerns during thisprocess. Qualitative, phenomenological research based on indepth interviews of 12 pediatricians from three tertiary care
hospitals of Karachi, Pakistan. Data was analyzed using Nvivo 9
software. Six themes were identified, a) Major factors areclinical information and available resource; b) It is clinically andpsychologically challenging; c) Participation of parents is
influenced by emotional, socio-economic and religious factors;d) Communication is the most crucial aspect of conflict468

Eubios Journal of Asian and International Bioethics 30(8) (October 2020)

resolution; e) Institutional policies and expert opinions guide
pediatricians f) Clinical Ethics consultation is underutilized inPakistan.
The parents and pediatricians are responsible for decisionsaligned to the best interest of children. The role of Pediatricians
is critical as they look for the best possible ways to provide carethrough limited healthcare resources. Parents generally basetheir views on social and spiritual values. We recommend that
healthcare organizations in Pakistan adopt clinical ethics
consultation as a source of facilitation and support for these
difficult decisions.
Keywords: End of life, Pediatric ethics, conflict resolution,
decision-making, ethics consultation, Pakistan ethics

Introduction
Decision-making for children with life-threatening
illnesses is extremely challenging. Advances in pediatriccritical care allow doctors to keep children alive, evenwhen the underlying disease is incurable and continued
treatment appears to be merely prolonging the dying
process. Such situations have led to profound concern
about the ethics of continuing treatment among pediatric
HCPs (HCP).
Most deaths in Pediatric Intensive Care Units (PICU)
require decisions to withhold or withdraw life-sustaining
medical treatment (LSMT)(Devictor et al. 2008, Lee et al.
2010). The process by which such decisions are made iscomplex and can be stressful. Parents have legal
authority to make decisions for their children but someparents find such decisions too burdensome and remain
involved only passively(Einarsdottir 2009). HCPs have apivotal role in sharing medical information as they
participate with parents in a process of shared decisionmaking. Doctors base their recommendations on clinicalevidence and, always focusing on what is best for thechild.
End of life (EOL) decision-making in children has beenstudied worldwide. Parents and HCPs have different
preferences for involving each other but such decisionmaking requires time and extensive discussions between
parents and various professionals (Whitty-Rogers et al.
2009, de Vos et al. 2011, Sullivan et al. 2014). As parents
and families struggle with emotional stress, HCPs faceethical issues (Sullivan et al. 2014, Sullivan et al. 2015,
Santoro and Bennett 2018, Mitchell et al. 2019). Interprofessional collaboration and communication have
proven to be beneficial in providing high-quality care for
ICU patients. Older children may be involved in thedecision-making process conforming to their cognitive
development(Whitty-Rogers et al. 2009).
Pediatric Bioethics is an emerging field in Pakistan(Lantos et al. 2019). Physicians face a constant challengeof bridging the gap between social, religious, and culturalvalues and principles of medical ethics. The decision
regarding withholding or withdrawing life support is one
such challenge in PICUs of Pakistan with limited
resources. There is a lack of literature about perceptionsof pediatricians from Pakistan.
The purpose of this study is to explore perceptions andpersonal viewpoints of physicians participating in theend of life (EOL) decisions in pediatric patients inPakistan.

Methods
Qualitative design was used to conduct thisphenomenological research. Experiences of pediatriciansfrom three different tertiary care hospitals of Karachi
were explored via audio-recorded in-depth interviews.
12 pediatricians participated in the study. The
participants were selected purposively. The participants
had more than two years' experience at the time ofinterviews. A 500 bed public-sector pediatric hospital of
Pakistan was selected as one study site. Two private
hospitals with large pediatric facilities, including one
with the largest PICU in Pakistan, were selected as theresearch sites. The three hospitals have a combined totalof 650 pediatric beds and more than 150,000 pediatricadmissions per year.
Asemi-structured
open-ended
questionnaire
consisting of five questions was designed. The questions
were reviewed by the research team and threepediatricians. The face-to-face interviews were audiorecorded so as not to restrict the views of participants.
The total duration of each interview was on average 20
minutes. The audio-recorded interviews weretranscribed using NVivo9 software. Typed notes of eachinterview were prepared by playing the recorded audio.
Transcriptions were coded by each of the three authors
separately – the authors then met to resolve
disagreements. The major themes were identified anddivided into sub-themes. The sub-themes werethematically organized and reviewed by the authors to
avoid the lone researcher bias. Each sub-theme had therelevant information and comments, discussed in thefindings below.
Results
Six comprehensive and inter-related themes wereidentified as discussed below.
Pediatricians have a major role in decision-making
process based primarily on clinical judgment
The pediatricians in this study believe that they play a
crucial and often a primary role in the EOL decisionmaking for children in PICUs. They believed that the mostimportant aspect of EOL decision-making is clinicalassessment. Most participants believed that unilateraldecisions are common and many parents, being not welleducated, prefer to leave the decision-making up to thetreating physician. Pediatricians, however, feel
responsible for providing information and support touneducated and poor parents.
Most participants reported that the decisions are mademostly on clinical grounds. The quality of life of a patientis evaluated on clinical parameters. “Its essential for
doctors to counsel parents about the anticipated quality oflife" (Participant 5). "The physical handicaps can beoverlooked but the mental condition and quality of life
directly affect the decisions" (Participant 7).
Many highlighted resource limitations as an important
aspect of decision-making. The EOL decisions are based
upon patient's prognosis, availability of ventilators, andfutility of treatment.
"Considering lack of awareness of parents…we have toconvince the family that prolonging the life of child will
prolong misery...it is our duty to help them out"Eubios Journal of Asian and International Bioethics 30(8) (October 2020)(Participant 5). "The cost, however, is not the goal rather
the quality of life and interest of child and family is"(Participant 7).
"I am the care provider-I have to take whole responsibility"(Participant 9).
"The responsibility lies with us" (Participant 8)
All participants agreed that communication withfamilies is paramount. The parents are counseled andguided. The risk and benefits are explained to thefamilies, facilitating them in making crucial decisions,and their decisions are always respected.
EOL decision-making is clinically as well as
psychologically challenging for pediatricians
All shared their experiences of emotional distress while
making such difficult decisions. "Prolonging life means
prolonging misery & pain for both patient & family"(Participant 8). The pediatricians have to take theresponsibility of decision-making and explain the futilityof treatment to parents if the child is brain dead. They
have to carefully weigh the decisions and information
shared with families as, "...it is not about the child only, but
the whole family" (Participant 9). They also shared thatthey make efforts to support parents as they deal with itemotionally, "(it is a) ...tough thing for doctors. I try to
make this experience/decision less difficult for the family"(Participant 4).
Parents’ participation in EOL decision-making is
influenced by emotional and socio-economic factors
The pediatricians experienced mixed family responses
and perceptions of EOL decision-making. Several
influencing factors determine the response and reactionof each family. These include the socioeconomic status ofa family, prognosis of a child, the acute onset of theillness, and emotional attachment with the child. Ifparents have financial resources for the treatment, theygenerally insist on continuing LSMT. Parents of acutely ill
children are too overwhelmed with emotions andinformation to make a decision.
"In an acutely unwell child it becomes difficult for families
to come to a decision, but easier to understand if the childhas a chronic illness...time is crucial...in acute cases, poor
prognosis is very difficult for parents to accept...emotions
are high...that's very natural...they need time and support"(Participant 6).
Pediatricians presume that parents with family
support cope better. "Different families have different
views, opinions, and reactions...involving grandparents orelders of family is always helpful" (Participant 9)
Faith and religious beliefs of parents have a strong
influence on participation in decision-making andcoping. "The group with very strong faith agrees withwhatever we (physicians) say. They believe that God willtake care of it" (Participant 7).

469

Table 1: Pediatricians’ experiences of parental
reactions towards LSMT at the EOL:#

Limitation of Life
SupportMaximum Life
Saving Support

1

Sometimes we haveparents who want toremove ventilator &intubation.

Most parents expect
improvement;
theythink child will get
well.

2

Some parents do not Some parents are too
approve of painful attached to let go…
procedures.

3

Parents are generally
not aware of end of life
decisions in this part ofworld.

5

We explain to theparents about the
expected quality of lifeof the child...we have totake decision in those
perspectives as well…
Parents who are often
resourcefularedifficult to counsel &Physicians'
decisiongets overshadowed…

There are times when Some parents say dofamily says do not put notremovefromon ventilator
ventilator even ifpatient is brain dead.
Communication is the most crucial aspect of parentphysician relationship and conflict resolution
Pediatricians realize the importance of communicationin building trust with parents. Most participants shared
their experiences in this regard; "We try to stay constantly
in touch with parents and explain to them each andeverything" (Participant 1). "I often get the otherpediatricians involved and take their opinions which inturn makes it easier for us to counsel the family".
(Participant 2)"We counsel the parents & guardians. Whatever thecondition is, we put it in black n white...If a child isdeteriorating, we tell them life is not in hands of
doctors...Trust building is important...we try to explainthem in language that is easily understood" (Participant
3).
Sometimes parents only require time and support frompediatricians. "…If they do not understand (the situation)
we have to counsel a lot...if they are unwilling to accept
death, we give them time and counsel them" (Participant
6).
The pediatricians discussed situations where HCPs andparents have conflicting views. Often, thesedisagreements reflect the parents' strong spiritual andbeliefs. These conflicts present challenging situations forpediatricians. "Sometimes there are superstitions about
diseases and faith in pir (spiritual leader) for healing
powers" (Participant 11). "Spiritual and cultural norms

470

Eubios Journal of Asian and International Bioethics 30(8) (October 2020)

influence their decision-making...Sometimes they believethat putting on a ventilator means that you are giving
more pain to the patient & sometimes they don't even allow
CPR" (Participant 9).
Extended family is frequently involved in meetings
with clinicians and participate in decision-making.
"Sometimes extended family and senior family members
create conflict even when they do not have any financial
stake" (Participant 5). "Distant family is not thatemotionallyinvolved...bringing
ingrandparents
sometimes helps" (Participants 6 & 8), "...but extended
family and non-family people say you should have done thisor that" (Participant 9).
Physicians in public sector hospitals of Pakistan
frequently face situations when parents cannot afford
medical treatment for children. Physicians go out of their
way to continue providing care to children, even if
parents don’t have money to pay for it. "…Most patientscome from remote areas with poor medical facilities andthey are financially exhausted...we arrange financial
support" (Participant 1). Most of the pediatricians believethat it is the family's right to dissent and the final decisionlies with them. "It is their right to disagree and if so, I meetthem with my team, and even then, if it does not work out,
I'll offer to change services" (Participant 4). "Final decision
is always with the family...opinion of the family should
always be respected" (Participant 8). "The final decision isalways with the parents...we cannot treat without parental
consent" (Participant 1). The same participant sharedthat "the aim is always to save a life and benefit thepatient”.
Dealing with such conflicting situations demands
different strategies including open communicationand multi-disciplinary team involvement in patientcare. Another clinician is often involved for asecond opinion in difficult decision-making. "Whenboth doctors agree, the family accepts...when
explained properly it is easier for them toaccept...Time taken by parents depends on how you
explain…" (Participant 2).
Role of Hospital Ethics Committees
The involvement of the Clinical Ethics Committee(CEC) was mentioned by 9 out of 11 participants.
Two of the three institutions that thesepediatricians belong to, have functional CECs. Mostof these participants were familiar with the role of
CEC and hence highlighted its importance indecision-making in conflicting circumstances. "Wehave structured approach, whenever we have an endof life decision at hand, we call CEC for each case; thisis part of our PICU policy; a decision is never taken bya single doctor for end of life in an active withdrawal
or Do not Resuscitate (DNR) orders in PICU...alongwith the other consulting services, we always involve
ethics (committee)" (Participant 2). "Yes. CEC makes
it easier...Parents come with high hopes...bad news
does not sink in well...and physicians also get
involved emotionally...CEC rationalizes decisionmaking, brings in a neutral view" (Participant 5).
"…yes, (CEC is) great help... It helps physicians &families both because families need repeatedcounseling" (Participant 8). Some participants had

a different opinion about CEC. "We try to make the extra
effort and usually resolve the issue but if that does notwork, then we go to CEC...I am sure it helps but I would notprefer it because they are not pediatricians and areconsidered as the last resort!" (Participant 4). "…For thewards, it is fine but not possible for huge patient turnoverand seniors are in contact 24-hours and act more thanCEC" (Participant 1). When asked about whether they
thought CECs are necessary, a participant said, "No, notconvinced, because all responsibility lies on primary
physician...We involve the senior-most family member(often male in a male dominant society) because they
influence Decision-making of family----final decision iswith the family" (Participant 9).
Institutional policies and experienced professionals
for advice and guidance
All participants discussed clinical guidelines followed in
PICU for clinical decision-making. There was uncertainty
among the participants about fixed guidelines or policies
for EOL decision-making because, "situation varies","each case is different", "families cannot follow rules", andthe policies "...should be flexible". The participants sharedconcerns about lack of accountability within institutions
and the dearth of support from the government indeveloping and monitoring policies. "It is good to have asystem and that helps" (Participant 4). There was also a
concern raised about the need for state support,
particularly in cases of child abuse.

Eubios Journal of Asian and International Bioethics 30(8) (October 2020)
Discussion:
Physician Prerogative vs. Parental Authority
The role of parents in EOL decision-making is crucial.
Grief may hamper their decision-making abilities(Cornfield and Kahn 2012). Parents find it difficult toaccept the news that their child has a terminal illness.
In reports from other countries, doctors often involve
older children and adolescents in decision making. Young
adults with terminal illnesses may have views different
from their parents (Fischer et al. 2013). In Pakistan, theparents or male members of the family often feel
responsible for making such critical decisions in order toprotect their children and family from any harm
(Cochran et al. 2017). In this study, however, thepediatricians did not comment on patients' role indecision-making. This may be due to the cultural practiceof elders making decisions, in Pakistan.
A good parent-physician relationship is crucial when
making tough choices. Parents have a right to accurate
and comprehensive information about their child's
illness, treatment options, and prognosis (Buonocore etal. 2012). This information must be delivered
empathetically. Parents may require time to get a graspof the information. The two most important tools,
discussed by pediatricians in our study, are time andcommunication. Particularly in cases of brain death,
pediatricians in Pakistan continue engaging withparents, reaching out to them while sharing medical
information and listening to their concerns.
The pediatricians in our study repeatedly mentionedthat decisions are based on clinical assessment of thepatient. Withdrawal or withholding of LSMT is only
acceptable when survival is unlikely. When HCPs andparents disagree, the pediatricians seldom go to thecourts.
Socio-cultural and religious influences
Religious and cultural beliefs have a strong influence on
decision-making by parents and families (Moazam
2000). Most Pakistanis are Muslim. Muslims firmly
believe that the moment of death is divinely ordained andthat doctors are doing divine work. Our respondents
echoed this view. Some interviewees suggested thatparents with firm religious beliefs show more confidence
in the decisions of HCPs. They also display faith inwhatever God has planned for their child.
The pediatricians interviewed in our study did not
express their personal beliefs at all. It seems that they
like to keep their personal preferences to themselves
while making such decisions. Further exploration of this
aspect would be informative.
Multi-disciplinary approach and Ethics Committees
When doctors face EOL decisions, they frequently seekother opinions. A team of HCPs considers multiple
aspects of care evaluating each case individually. As inother countries, consultation can be extensive and timeconsuming. (de Vos et al. 2011, Michalsen, et al. 2019).
All pediatricians in our study, shared their experience ofextensive discussions within the primary team and withother relevant professionals.

471

Doctors facing such decisions may consult thepalliative care experts or the Clinical Ethics Committee(CEC). The two play facilitatory role in decision-making.
South-East Asian countries are only beginning toestablish CECs (Hajibabaee et al. 2016). Clinical ethics
and particularly pediatric ethics consultation is a novel
concept in Pakistan (Lantos et al. 2019). Very few
opportunities for training and teaching in this domain
exist. Our study showed mixed opinions about the
involvement of CECs. Some pediatricians acknowledge
the value of CEC in hospitals while others believe thatdecisions are better made by the primary care team. Twoof our three study sites have CECs that formallyparticipate in the decision-making process.
Strength and limitations:This study is exclusively based on the physician's
perspective. A study of parents might generate different
results. We have brought into light many ethical issues
encountered by the doctors who are actively involved in
PICU's making EOL decisions. The number of participants
is relatively small. Pediatricians who were unable toparticipate may have different experiences which are notincluded in this study. Nevertheless, these clinicians
work at hospitals with large pediatric units and so may
be more experienced that many clinicians in the care of
critically ill children.
Conclusion:
EOL decision-making in children is a complex andemotionally draining experience. The parents andproviders are responsible for decisions aligned to thebest interest of the children. Pediatricians rely on clinicaljudgment, communication skills, trust-building, andteamwork to meet this challenge in Pakistan. Parents are
guided by socio-cultural and spiritual values.
Most healthcare institutions in Pakistan lack ethics
consultation models. Pediatricians have mixed feelings
about such committees. Further exploration of parents'
and nurses' experiences of EOL decision-making isessential to help make this process less burdensome forall stakeholders. It is also recommended for healthcareorganizations to study the use of clinical ethics
consultation as a source of facilitation and support.
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measures in children: in whose best interests?. Acta
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Stigmatization in the wake of COVID-19:
Considering a movement from ‘I’ to ‘We’
- Piyali Mitra
Ph.D. Research Scholar, Department of Philosophy
University of Calcutta, India
Email : piyalimitra94@gmail.com
ORCID iD: https://orcid.org/0000-0002-2703-7650
Abstract

Epidemiological crisis during recrudescence of pandemic like
COVID-19 may stir fear and anxiety leading to prejudicesagainst people and communities, social isolation and stigma.
Such behavioral change may wind up into increased hostility,
chaos and unnecessary social disruptions. A qualitative
exploratory approach was utilized to conduct an extensive
review of secondary literature. The case-studies were gatheredfrom academic literature like articles, opinions and perspective
pieces published in journals and in grey literature likepublications in humanitarian agencies and media reports. Grey
literature was included in the scope as the COVID-19 situationis still evolving.
I discuss some of the mechanisms of stigmatization and howsocial connectedness and empathetic understandings can be away out of negative stereotyping and discrimination met out tothe sufferer of the communicable diseases as COVID-19.
Empathetic understanding paves a way to approach a problem
from the perspective of ‘we’ not limiting one only to ‘I’. The
moment when we make an approach from ‘I’ to ‘We’ actuallythen we embark on a journey of illness to wellness.
Keywords: COVID-19, pandemic, stigma, discrimination, mental
health, empathy, India, Face-to-face communication, social
distancing, suicide.

To stay alive we need to think as one Big community,
The greatness of a community is measured by the compassionate
and intelligent action of its members.
Stigma is referral of an attitude that is immensely disturbing(Goffman 1963, p-3). Stigmatization is identified as chronicsocial and physical restraint of a person(s) by other human.
Stigma negatively affects those who possess certain attributes
and are viewed differently by those around them and bysociety; as such it exerts significant influence over people’s
identity. In the case of COVID 19, there are increasing instancesof social stigmatization because of the lack of knowledge andprevious unawareness of the disease. The paper propose to
discuss some of the mechanism of stigmatization and howsocial connectedness and empathetic understandings can be away out of negative stereotyping and discrimination met out tothe sufferer of the pandemic. Empathetic understanding paves
a way to approach a problem from the perspective of ‘we’ notlimiting one only to ‘I’. The moment when we make an approachfrom ‘I’ to ‘We’ actually then we embark on a journey from
illness to wellness.

Stigma –an Implicit Biasness
Implicit biases are found among people of social groupsof different races, religious practices, and genderclassifications connecting group members earmarked
with attributes in virtue of their social groupmembership. Seemingly without being aware,
unintentionally certain traits are attributed to certain
group by dint of belonging to that group member and thiscan lead to the differential treatment of group members.
In certain experimental studies conducted there is
implicit association of obese people with laziness andincompetence. In a study of implicit racial bias
participants were presented with images of weapons andprior to it they were given photos of white and blackskinned people. Those who viewed picture of a black
man’s face were likely to associate them with weaponsand violence. There is a similar unconscious orunintended form of bias and prejudices working behindeven in the occasion of pandemics. Such implicit bias areroot to bad beliefs and this lead to atrocities committed
against health workers working with COVID 19 patientsand those who may be affected by the virus.
The state response is largely concentrated on physicalhealth consequences and implications of COVID-19. The
focus on transmission of the infection left little room for
public attention to the psycho-social results of theoutbreak in the affected individuals and as well as in thegeneral population, with particular reference to India
where resources for mental healthcare availability islimited. Stigma makes it less likely for a disease to be ofinterest for funding of research or services. Stigma makes
it less likely an individual to be transparent about
symptoms of the disease because of the negative social
implications of having that label of diagnosed. Now moststigma scholars regard stigma as a social construct andregard the variability across time and cultures in what
attributes, behaviors, or groups are stigmatized (Major
and O’Brien 2005).
Erving Goffman (1963) holds stigma to be a negative
trait that devalues an individual within a particularscenario or culture (p. 2). Goffman opines stigmatizedpeople are regarded as abnormal by society. To Goffman
stigma is a relational concept, it is only in the occasion ofinteraction between two individuals that stigma isEubios Journal of Asian and International Bioethics 30(8) (October 2020)
effective (Goffman 1963). Stigma generally is contextspecific. It has “marks” associated with “discrediting
dispositions”—negative evaluations and stereotypes.
The stereotypes are shared widely and quite known
among members of a culture and they become grounds
for shunning members of the stereotyped category(Major and Eccleston 2004).
I now here put forward some of the mechanisms bywhich stigma may affect the stigmatized and how it may
impact those working for the relief of COVID-19 sufferers
and those infected by the disease.
Discrimination-Negative Stereotyping
When we exert limitation on the accessibility ofsignificant life domains, we discriminate and this attitude
directly affects the social status, the mental as well as thephysical well-being of the stigmatized in a negative
manner. This stereotyping or labeling can even escalate
to acts of violence against persons or groups.
The fact that viruses do not discriminate, people do,
has now become quite transparent during the COVID-19
pandemic. Health-associated stigma or rather thenegative associations between a person or a group ofpeople who share certain traits and certain morbidities
as much as the disease itself crosses generations,societies and cultures. When stigmatization leads to
defaming an organization or business place, verbal or
physical threats against individuals and families becauseof their exposure to the virus, then it becomes reallyworrisome.
I would like to share the instances of stigmatization as
observed in the country which is said to report the firstfew cases of COVID-19 before it took the world by storm.
It was reported that on 27 January 2020 China Southern
Airlines in their flight from Nagoya to Shanghai someShanghainese passengers on board refused to fly withother passengers from Wuhan. Two of the Wuhan
travelers were unable to board because of the fever they
were suffering. The Shanghainese on the spot raised
allegations that other passengers from Wuhan havetaken medicine to bypass the temperature check. Things
took such a turn that various cities and prefectures
outside of Hubei adopted resettlement measures for
Hubei people in Zhengding and other areas for example
if incidents of visitors from Hubei or Wuhan taking up
hotel accommodation were reported to the local
government, the informers were rewarded. Wuhan
natives in other provinces were turned away from hotel
accommodations, those having their ID numbers, homeaddress and other essential details deliberately leaked
online (Gan 2020).
During March and April 2020, media like ‘The Globe
and Mail’ reported cases of xenophobia towards
foreigners. This kind of discrimination and negative
attitude of the China has been attributed to theperturbation of the second wave of the virus infection.
Though it is of significance that Chinese vice-foreign
minister indicated that 90% of imported COVID-19 cases
were PRC nationals returning from overseas (Yan 2020,
Bloomberg 2020)

473

Expectancy-Confirmation Procedure
Expectation-confirmation theory posits that satisfaction
is determined by interplay of prior expectation andperception of delivery. The self-fulfilling prophecies
contribute to the maintenance of social stigma and theinferior status of stigmatized individuals (Jussim, et.al.
2003, p-374). The perceiver’s negative stereotypes andexpectations is a route to a behavior where a perceiver
may act toward stigmatized person’s thoughts, feelings
and behaviors. There has been a spike in escalation of
misinformation, particularly through social media, either
out of ignorance or in the furtherance of vested interests.
As a consequence, there have been attacks on healthworkers and police personnel and subject to ostracism
particularly in India. Ignorance and fear of contagion has
led neighbourhoods to block the entry of those haverecovered and of health workers, pushing people withmild symptoms not to access medical aid, thereby putting
themselves as well as others at risk. The stigmatizing
effects of negative expectancies were observed in thehuman interactions between the health workers and theperceiver. The perceivers’ expectancy that the healthworkers involved in COVID-19 treatment are means tothe spread of the virus as well as the actual diagnostic
status of the target (here the health workers) adversely
affected the health worker’s interactions with thesociety.
Psychologists say the desire to identify and castigate
those who are ill harkens an age-old instinct to protect
one own and relatives from catching a potentially fatal
morbidity and indulge in a belief, however unfounded
and baseless, that those who is suffering or catching thedisease got to bear some responsibility.
I here now cite the case of Dr. Sanjibani, a 34-year old
doctor working with COVID-19 positive patients in thegovernment-run civic hospital in Surat who was unduly
harassed for being a medical professional working withcorona virus patients. She was initially ridiculed as acarrier of corona positive by her insensitive apartmentneighbors. When she refused to pay heed to the banters
she was denied entry to her own home. She was draggedout of her house (Trivedi 2020). The man who harangued
and assaulted her was charged and arrested before being
released on bail.
After a public apology was issued the concerned,
Panigrahi chose not to press further charges; she plans tofind a new apartment when the lockdown is over. Suchinstances of assault and forceful vacating ofaccommodation could be observed even in West Bengal,
Kerala and Karnataka to name a few. The stigmatizedtargets all adopted a defense mechanism and they weretaken by surprise by the perceivers’ attitude towards
them. The stigmatized targets’ behaviors confirms theinitial, erroneous, expectation and even lead to
expectancy-consistent transformation in the targets’ selfperceptions (Fazio et al. 1981). The target need not beaware of others’ expectations, stereotypes or prejudicial
attitudes for this process to unfold.
Stigma as Identity-Threat
The majority of intergroup research has focused race andethnicity, characteristics of a ‘social group’ typically474

Eubios Journal of Asian and International Bioethics 30(8) (October 2020)

visible and obvious to others and are not seen as under
personal control. The present approach to stigmaemphasize the extent to which stigma’s effects are
mediated through targets’ understanding of how others
view them, their interpretations and analysis of social
contexts and their agendas and aims. These theories in its
proceeding from the general to the particular emphasison people’s construal’s of their environment and selfrelevant motives how it affects their emotions, beliefs,
and behavior. In their upended journey, there isassumption that interpretation is grounded upon direct
or vicarious experiences with being a target of negative
stereotypes and discrimination. This kind of ‘top-down’and ‘bottom-up’ approach presumes that stigma raises
risk for a person in experiencing threats to his/her social
identity.
This heightened stigmatization puts to risk drasticallythe self-esteem at personal and collective level and canlead to uncertainty as to whether outcomes are due to
one’s personal identity or social identity. Steele andothers draw the hypothesis (Steele et. al. 2002) that
cultural cognizance or situational cues that marks out if
one’s group is devalued, marginalized it invariably leads
to social identity threat. This threat is to the self that isderived from membership in a devalued social group or
category. I here now mention how self-stigma led to aspate of suicides linked to COVID-19 both globally andacross India.
The decreased access to mental health treatment risk
is colliding with the rising suicide rate; this is one of thedangerous outcomes of the COVID-19 pandemic. The‘JAMA Psychiatry’ journal has asked us to exercise carewhen we deal with mental and health related problems
in the time of pandemic. It has been observed that themeasures adopted to curb the spread of the virus like‘social distancing’ can exacerbate pre-existing mental
problems.
Severe stress over the fear of contracting or infecting
others with the virus, losing social positions and chancesof social ostracism are some of the reasons to trigger selfharm to an individual. Many individual committed
suicides on the pretext that they are suspected of being
COVID-19 affected (Banerji 2020). The use ofdehumanizing expressions like ‘COVID-19 infected’‘suspected cases’ with a negative attribution of words
like ‘infectious’ ‘dangerous’ in public discourse is anegative stereotyping and creating a category of ‘them’different from ‘us’. This polarizing rhetoric and vilifying
can create a strong divide and results into stigmatization.
Denominations of ‘super-spreader’ ‘infecting others’ or‘transmitting virus’ in media colloquial and public
discourse have an intonation of assigning blame andresponsibility on affected individuals undermining
empathy towards them. Such discriminatory behavior
may pose threat to the self-identity of an individual.
Individuals who regard their stigmatized social
identity as a core part of their self-identity are more
likely to view themselves as targets of personal andgroup discrimination (Sellers & Shelton 2003), especiallywhen prejudice cues are attributionally doubtful (Major
et al. 2003c). Such people most likely appraise stigma
related occurrence as self-relevant. As a result there isincreased threat and lower self-esteem in response toperceived prejudice against such group and they hardly
cope or cope negatively in situations where the group is
negatively stereotyped.
What are the ways by which we can overcome thenegative effect of stigmatization? Inflicting self-harm canbe lowered and self-esteemed can be improved uponthrough a ‘pulling together effect’. This kind of pullingtogether effect can be improved upon throughstrengthening social connectedness. Pandemic may
inculcate physical distancing between individual but in away should emphasized upon social and mental
distancing. To bring about social connectedness we needempathy to understand an individual in the social
construct. Empathy basically refers to the perspective ofa person as more of ‘you’ ceasing no longer to be ‘it’(Froese 2011) that is; someone with their own subjective
cognitive and affective experience is a point to begin toview people’s social perspective that are labeled as‘different’.
Empathy---an answer to stigmatization—amovement from ‘I’ to ‘We’
In a broader perspective empathy has been proposed as
one of the means of coming at the problem of otherminds, that is, how it is that we come to understand one
another as having minds (Steuber 2006). Empathy is an
important social cognition which provides access to theother person’s mind. Empathy is the capacity to share thefeelings of others morality and pro-social action.
Empathy has a role in altruistic motivation behavior. The
problem of other minds stem from the assumption that
other minds are to a fundamental extent ‘unobservable
constructs’ (Johnson 2000). The observed behavior andactions of another person gains meaning when it isinterpreted. This reflects an epistemic gap (Crocker et al.
1998) which is to be bridged by some perceptual or
extra-perceptual mechanism. It is assumed that a person
understands another by imaginatively presenting herself
into the circumstances of the other thus enabling anapproximation of that person’s affective or cognitive
state as by the stimulation theory. Necessarily we use ourown minds a model for the other person (Steuber 2006).
In a meta-analysis scrutinizing of the relationshipbetween different kinds of empathy and pro-social
behaviors such as helping, sharing, and giving to others,
researchers found significant positive relationships
between the two, irrespective of how empathy wasmeasured (Eisenberg & Miller 1987). Daniel Batson andhis colleagues have tested both the limits and efficiencyof empathy-based pro-social responding (Batson 2011).
Batson pointed out evidence suggest that feeling
empathy for the person in need is a significant motivatorof helping. High empathy may mitigate aggression in
response to personal threats. With respect to prejudiceand stigma, when people are specifically instructed toempathize with out group members, it has more positiveeffect.
There are a myriad number of ways or instances inwhich we interact and learn information about eachother and here I would focus on face-to-face interactions.
Concepts of stigma and empathy that provide an accountof social cognition should account for this range. One
element that is significant to the forms of social

Eubios Journal of Asian and International Bioethics 30(8) (October 2020)
understanding is the amount and type of informationthat constitutes instances of social understanding. Social
interaction happens not within a vacuum but in aheterogeneous and structured social world.
To be co-present with another person is one of themost basic forms of interaction. It involves engaging witha person who has bodily presence in front of the person.
In face-to face interaction one can reach out and grab andtalk with a person (which can be supported further bysharing a common language), cry, laugh, shout etc. Theiridiosyncrasies e.g. particular verbal ticks, their uniquefeatures e.g. tone of voice, smell, posture, manner of
speaking etc., are available. It is so enriched withinformation. Empathy in the sense of sharing category
membership that we ascribe both to ourselves and theother person is also possible, as the other person’s
actions may reveal some commonality. One can feelanger towards this person, joy, indifference, attraction
etc., but you cannot deny their presence entirely.
Dehumanization is possible but this requires particularsupporting conditions e.g. a wider social, cultural,political and infrastructural framework that serves as a
backdrop to the interaction. To tackle stigma andincrease the likelihood of empathy there should be
increasing face-to-face interactions with people ofstigmatized groups along with bringing about change inany infrastructural elements that may easily delineate ingroups from out-groups.
Conclusion
We need to promote openness to difference. The contactbased awareness strategies help in opening one’s mind
and looking at other’s problem as one’s own. Face-to-facestigma reduction training both for healthcare providers
as well as for common mass is a wonderful anti-stigma
program. Thus we can see interaction, results in reduced
anxiety about contact and increased empathy andperspective taking.
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Batson, C. D. (2011). Altruism in humans. Oxford: Oxford University
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Crocker, J., Major, B., & Steele, C. (1998). Social Stigma. In D. Gilbert, S.
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0/03/27/foreigners-face-discrimination-china-coronavirus-fearsvisas/amp/

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