“Come What May”: An Interpretative Phenomenological Analysis of Disaster Survivors’ Resilience and Meaning-Making of Fatalism

“Come What May”: An Interpretative Phenomenological Analysis of Disaster Survivors’ Resilience and Meaning-Making of Fatalism | Research Square window.SnipcartSettings = { analytics: { enabled: false } }; (function() { var accessVector = localStorage.getItem('access_vector') || ''; window.dataLayer = window.dataLayer || []; if (accessVector) { window.dataLayer.push({ user: { profile: { profileInfo: { snid: accessVector } } } }); } })(); (function(w,d,s,l,i){w[l]=w[l]||[];w[l].push({'gtm.start':new Date().getTime(),event:'gtm.js'});var f=d.getElementsByTagName(s)[0],j=d.createElement(s),dl=l!='dataLayer'?'&l='+l:'';j.async=true;j.src='https://www.googletagmanager.com/gtm.js?id='+i+dl;f.parentNode.insertBefore(j,f);})(window,document,'script','dataLayer','GTM-K279D39R'); Browse Preprints In Review Journals COVID-19 Preprints AJE Video Bytes Research Tools Research Promotion AJE Professional Editing AJE Rubriq About Preprint Platform In Review Editorial Policies Our Team Advisory Board Help Center Sign In Submit a Preprint Cite Share Download PDF Research Article “Come What May”: An Interpretative Phenomenological Analysis of Disaster Survivors’ Resilience and Meaning-Making of Fatalism Nistyn Cariño Bagnas, Annabel Hui Callos Choy This is a preprint; it has not been peer reviewed by a journal. https://doi.org/ 10.21203/rs.3.rs-6317283/v1 This work is licensed under a CC BY 4.0 License Status: Published Journal Publication published 24 Oct, 2025 Read the published version in BMC Psychology → Version 1 posted 14 You are reading this latest preprint version Abstract Background: While psychological resilience has been established as a protective factor in the field of disaster research, a gap in the literature presents a line of inquiry on the resilience of disaster survivors and the implications of ‘bahala na’ (fatalism) in the context of the Philippines. Purpose: The study aimed to examine the lived experiences of Filipino disaster survivors with high resilience in the lower income classes. Methods: Narrative data gathered from six participants were analyzed through interpretative phenomenological analysis (IPA), supporting previous research indicating higher vulnerability to disaster impacts and health hazards among individuals living in disaster-prone areas. Results: The findings revealed five modules of the Katatagan model that were reflected in the responses of Filipino disaster survivors: Kalakasan (finding and cultivating strengths), Kalooban (managing thoughts and emotions), Kinabukasan (moving forward), Kapaki-pakinabang na Gawain (positive activities), and Kalutasan at Kaagapay (seeking solutions and support). The emergent themes of the study also showed the meaning-making processes and resilience strategies utilized by Filipino disaster survivors to recover and bounce back stronger from adversity. Participant responses indicating implorations of ‘bahala na’ suggested a positive connotation towards faithful optimism in the face of uncertainty rather than fatalistic resignation. Conclusion: From these findings, the study recommends further investigation of resilience strategies in managing physiological reactions following a disaster, and the development of an assessment tool for ‘bahala na’ with regards to disaster-related psychological resilience. The practical implications of the study suggest improvements in culturally-specific interventions and resilience programs to be aligned with better needs assessment procedures for individuals affected by natural disasters. psychological resilience fatalism bahala na natural disasters Philippines Figures Figure 1 Figure 2 Introduction Every year, thousands to millions of people worldwide are heavily impacted by displacement, injuries, and losses of lives and property due to natural disasters [ 33 , 55 , 56 , 57 , 62 ]. In a world filled with unpredictable challenges and adversities that are out of our control, the human capacity to overcome traumatic life events has since emerged as a central focus in psychological research [ 11 , 21 , 30 , 36 ]. Psychological resilience is often defined in existing literature as the ability to adapt, thrive, and maintain psychological well-being in the face of adversity using physical, psychosocial, and cultural resources [ 41 , 47 ]. Findings from previous studies have found that psychological resilience is a complex and dynamic process encompassing various psychological and cognitive factors [ 2 , 11 , 30 , 41 , 49 , 55 ]. In recent years, researchers have explored the relationship of socio-ecological and cognitive factors such as socioeconomic status (SES) and fatalistic beliefs with psychological resilience [ 3 , 53 ]. These studies have therefore prompted further research in unraveling the implications of these factors as potential underlying mechanisms that contribute to psychological resilience. The Philippines is one of the most disaster-prone countries due to its location in the Circum-Pacific Belt, resulting in a high prevalence of typhoons, earthquakes, floods, and landslides across most of the country [ 10 , 19 , 28 , 59 ]. To date, understanding the significance of resilience in the face of disasters has gained prominence in recent studies. Similarly, existing literature investigating the relationships of factors such as SES has been presently acknowledged. However, exploring the factors that contribute to psychological resilience in disaster survivors with low SES is still in need of substantial attention, as low SES has often been associated with more difficulties in bouncing back [ 3 , 8 ]. Additionally, it is also of interest for researchers to explore the possible implications of fatalistic beliefs on an individual’s psychological response to adversities [ 9 , 20 , 53 , 64 ]. Hence, studies addressing how disaster survivors with low SES maintain high levels of psychological resilience are relatively few. While some studies have been conducted on the relationship between fatalism and psychological distress and negative behavioral outcomes, there is limited empirical evidence on whether fatalistic beliefs play a role in disaster survivors’ psychological resilience in the Philippine context. The study therefore aimed to advance our understanding of psychological resilience in the face of disasters by delving into the lived experiences of disaster survivors in lower income classes and determining how they can bounce back from adversities. The study also endeavored to explore whether fatalism is a factor that has potential implications towards disaster survivors’ psychological resilience in the Philippine context. Psychological Resilience in the Face of Disasters Drawing from existing literature, psychological resilience has been established as an individual’s ability to cope and adapt, and then return to stable functioning and maintain healthy psychosocial capabilities after a traumatic experience [ 48 , 58 , 62 ]. According to Yang and Bae [ 63 ], resilience is a protective factor at the individual level that allows a person to rapidly adapt and recover from adversity. While varying perspectives define psychological resilience as a trait, a process, or an outcome, its primary concept remains with the notion that individuals with high levels of resilience have a higher prevalence of utilizing internal and external resources that give them the ability to better overcome traumatic experiences [ 45 , 50 ]. Previous studies have explored the many factors that contribute to psychological resilience. According to Leitch and Bohensky [ 36 ], an individual’s resilient system typically revolves around three core attributes that determine how they respond to disasters: (1) a structure and function that enables a community to recover and retain its state of identity before the disaster, (2) self-organization through which individuals can coordinate support for survivors and allocate relief efforts without heavily relying on external aid, and (3) the ability to learn and adapt, which emphasizes the importance of utilizing knowledge and internalizing lessons from experiences of past disasters and putting these lessons into practice to avoid past mistakes. A bulk of the literature indicates that factors such as social support, dispositional optimism, sense of purpose, self-esteem, life satisfaction, and general self-efficacy [ 2 , 11 , 21 , 24 , 30 , 49 , 55 , 56 , 57 ] are primary contributors to disaster-related psychological resilience. Another study suggested that coping styles, interpersonal competence, and disaster preparedness are also instrumental factors to an individual’s psychological resilience [ 41 ]. In a systematic review conducted by Timalsina and Songwathana [ 55 ], good physical and mental health predicted higher resilience in adults. In the Philippines, some studies have stated that resilience is typically associated with having one’s basic needs met and having ample financial resources [ 23 , 43 ]. However, Bankoff [ 4 ] argued that Filipino resilience is borne of the frequency and magnitude of natural disasters, resulting in a cultural formation of coping strategies that are ad hoc in nature and in many cases utilizing improvisation to mitigate negative outcomes. This publication also highlights the tendency of Filipinos to practice burden bearing [ 15 ] in such a way that they can bear the weight of their hardships more lightly. The ever-present threat of natural disasters has already become a frequent life experience that it has manifested itself into Filipino resilience, a “normalization of threat” through which Filipinos have adapted the mentality that these hazards were already an aspect of daily life [ 4 ]. Socioeconomic Status and Psychological Resilience The implications of SES on an individual’s level of psychological resilience have been the subject of extensive research in the field of psychology. Focusing on the area of disaster-related research, numerous studies have explored how SES is associated with psychological resilience [ 14 , 29 , 61 , 65 ]. One such study posits that individuals with low SES are more vulnerable and experience more mental health issues in the aftermath of disasters due to limited access to medical and mental health services as compared to individuals with high SES [ 65 ]. This is further supported by Tadai and colleagues [ 54 ] and Wu and colleagues [ 61 ], with both studies suggesting that socioeconomic inequalities across material and non-material resources are profoundly exposed and exacerbated by disasters, which results in low SES individuals being disproportionately affected. Correspondingly, having low SES has a negative association with psychological resilience as it can affect an individual’s access to resources for recovery [ 3 ]. Deria and colleagues [ 16 ] add that this lack of resources, whether material or social, impedes an individual’s ability to prepare and take actions in lessening the impact of an impending disaster, which often results in greater losses and more difficulties in recovering. Fatalism in Filipino Culture A study has found that spirituality was a predictor of psychological resilience in older disaster survivors [ 55 ]. The same study has also revealed that trauma levels and vulnerability to the negative effects of disasters were decreased in older adults. Similarly, active involvement in religious activities was observed as another vital factor in older adults’ psychological resilience, with religiosity promoting adaptation to disaster-related adversities by redirecting their lives through a connection with the divine. This belief is known as fatalism, in which people are of the opinion that their life’s circumstances are ultimately in the hands of a higher power, and is consequently associated with poor health behaviors [ 8 ]. Grounded within the framework of general expectancy, fatalism has been attributed to powerlessness and resignation in the face of stressful life events, and the general belief that an individual’s course of fate is beyond their control and cannot be changed [ 8 , 9 , 20 ]. These studies have indicated that individuals with high levels of fatalism may be less likely to effectively cope with stress and adapt passive behaviors towards stressors, which may trigger maladaptive outcomes in stressful events such as disasters. In disaster-related research, the findings of previous literature suggest the notion that fatalism may act as a barrier in decision-making, which affects preparation and response to disasters [ 53 ]. Since time immemorial, natural disasters have been attributed to religious beliefs, in that they are an act of God and that nothing can be done to prevent them. However, these practices have led to insufficient preparation and ineffective responses induced by inability or neglect in taking prevention measures against future disasters [ 64 ]. On examining the Philippine population, 96 percent of its people are believers of God, a statistic that has since given rise to indigenous beliefs that natural phenomena were the wrath of a vengeful God and the people are left with no choice but to passively accept that their fate is beyond human control [ 5 ]. A previous study has suggested that spirituality and faith are two possible hallmarks of resilience in Filipinos [ 2 ]. Consequently, these values may be regarded in a statement by Lagmay [ 35 ] that American fatalism is presented as ‘bahala na’ as its counterpart in the Philippines. It is a sociocultural value in the country that represents the idea of “come what may” or “let go and let God” as an expression of courage and optimism in risky and uncertain circumstances. The results of this study suggest that ‘bahala na’ is typically evoked during these situations: (1) a person surmises that the prospective results or consequences of a situation cannot be foreseen, (2) a person suffers from a lack of material resources, information or knowledge, and ability or capacity, (3) a person is in a serious or sensitive situation, (4) a person has had no preparation or has no plans in store, (5) a person does not have access to any form of assistance for a difficult situation, and (6) a person chooses to throw caution to the wind and find out their limits. In everyday life, Filipinos say “bahala na” whenever they are not fully certain that they can handle or overcome a situation [ 26 ]. This Filipino value does not connotate any solely positive or negative definitions, as some would state that it is a positive value owing to a higher divine power instead of one’s own and encourages modesty and humility, while others would argue that it is a negative value in which a person acts under the pretense of God’s will and instead leaves everything to chance [ 17 ]. Despite its primarily fatalistic connotation, ‘bahala na’ may also be a show of courage, to dare and make an active calculation of the odds with belief in the power of prayer and protection from the divine [ 5 ]. Another argument also stands to reason that ‘bahala na’ is also used in evocation of positivity as a “shock absorber” or the willingness of a person to take risks [ 26 ]. In the same alignment, ‘bahala na’ as the reflection of an optimistic spirit asserts that Filipinos have probably already tried to do their best to prepare for a challenging situation before they have “let go and let God,” implying that they are telling themselves that they are ready to face whatever hardships come before them and that they will still strive to achieve their objectives. Methods Theoretical Framework The theoretical underpinnings of the study drew upon the Katatagan model by Hechanova and colleagues [ 25 ]. The following modules comprised the Katatagan model based on the profile of Filipino disaster survivors: (a) Kalakasan , which refers to focusing on, identifying, and cultivating one’s own strengths and personal resources as they recover from disasters; (b) Katawan , which points towards identifying, understanding, and managing physical reactions to a disaster, such as stress responses an individual feels in the body; (c) Kalooban , which pertains to helping disaster survivors in developing emotional management skills through cognitive reframing; (d) Kapaki-pakinabang na Gawain , which aims towards identifying positive regular activities that will help facilitate recovery; (e) Kalutasan at Kaagapay , which seeks the promotion of effective and systematic problem-solving skills and methods of seeking social support among disaster survivors; and (f) Kinabukasan , which involves identifying goals and developing plans of action to achieve these goals. Figure 1 illustrates the Katatagan model and its modules: The term Katatagan is a Filipino value that closely corresponds to the concept of resilience [ 25 ]. By incorporating the Katatagan model as a framework, this study presented an opportunity to explore a relatively novel field of interest in disaster research through the lens of Filipino psychology. Looking into the possible implications of fatalistic beliefs towards the coping, recovery, and adaptation of Filipino disaster survivors offers the potential to further examine the spiritual aspect of Filipino resilience, while also revealing new targets for resilience programs and interventions. Research Design The nature of the research questions inclined the study towards interpretative phenomenological analysis (IPA) as the framework for the research analysis and data collection [ 52 ], which will be discussed in detail in the data analysis section. The researcher considered this approach fit for the study as the objective of IPA is to gain an understanding of the lived experiences and personal meanings from a group of individuals who have all experienced a particular phenomenon [ 1 , 6 , 7 , 22 , 27 , 31 , 32 , 39 ]. Following this approach, the researcher aimed to conduct a study on the essence of disaster survivors’ lived experiences and their individual perspectives and reflections on these experiences to gain a deeper understanding of the investigated phenomenon. By virtue of qualitative research assumptions [ 13 ], the researcher adopted an ontological position of realism and an epistemological position of subjectivism [ 6 , 40 ]. In line with the interpretivist paradigm, the researcher presumed that reality is subjective and knowledge is gained through an individual’s perceptions and experiences. The researcher aimed to capture an in-depth understanding of low SES individuals’ lived experiences with disasters and their perceptions towards disaster resilience and fatalistic beliefs in the face of these disasters. Setting The Philippines is an archipelagic country that is known for frequent natural hazards such as typhoons, earthquakes, and volcanic activity due to its location in the Circum-Pacific Belt [ 10 , 34 ]. The researcher aimed to gather data on the lived experiences of low SES disaster survivors across different regions regarding disaster-related psychological resilience due to many areas in the country being prone to severe natural disasters, and insights on their perspectives towards the ‘bahala na’ mentality in the face of these disasters. According to Levin and colleagues [ 37 ], natural disasters may have more significant impacts on the poorest communities due to post-disaster stressors such as more limited access to basic needs, difficulties in rebuilding, and displacement to evacuation centers. As such, it is central to the aims of the study to focus its lens on the lived experiences of disaster survivors in the lower income classes to gain a better understanding of their high resilience even in the face of these traumatic events. Participants and Sampling Technique Six consenting participants were purposively selected to allow the researcher to obtain a detailed analysis of the phenomenon without the risk of an overwhelming amount of research data, in accordance with Smith and Osborn’s [ 52 ] rule of thumb for best practices in phenomenological studies. The first inclusion criteria targeted disaster survivors whose family incomes fall under two income clusters: (a) poor, with less than ₱12,082 monthly family income, and (b) low-income class (but not poor), with a monthly family income between ₱12,082 and ₱24,164 according to the Philippine Statistics Authority [ 66 ]. The second criteria targeted disaster survivors who have tested for high levels of psychological resilience. The instrument used in the screening of participants’ psychological resilience is the Brief Resilience Scale by Smith and colleagues [ 51 ], which was developed as an assessment of an individual’s ability to recover from stress. Data Gathering Tools In alignment with IPA principles [ 52 ], the researcher developed a semi-structured interview guide to support data collection and exploration of disaster-related psychological resilience and fatalistic beliefs from a small sample (see Supplementary Material 1). Participants were invited to participate in single, in-depth interviews virtually through online meeting platforms, which were captured using the applications’ recording feature with prior consent to record. Before the interview, the participants were asked whether they preferred speaking in English or Filipino for the session. All interviews were held in Filipino and transcribed in English. In accordance with guidance for best practices in conducting qualitative research [ 12 ], the researcher issued a statement of reflexivity for the study. The researcher held no relationships with the target population, in terms of being in a different income class, having no religious affiliation or beliefs, and having no particularly traumatic experience with natural disasters. The researcher also ensured that only neutral responses are given to participants during interviews so as not to influence further responses. To ensure the validity of the interview questions in relation to the research objectives and target population, the researcher submitted the interview questions to a domain expert for evaluation. The translated interview transcripts and identified themes from the subsequent data were also validated with the participants prior to proceeding with the results and discussion sections. Data Analysis Prior to the study, the researcher facilitated ‘bracketing’ to reflect on her own perspectives and statements regarding the topic of interest. The researcher also utilized a reflexive diary throughout the research process to record and maintain awareness of personal standpoints that may influence the study. Endeavoring to explore low SES disaster survivors’ lived experiences and their own interpretations of the possible implications of the ‘bahala na’ mentality on disaster-related psychological resilience, the study’s analysis procedures closely followed the guidelines for IPA studies by Smith and Osborn [ 52 ] which are rooted in phenomenological, hermeneutic, and idiographic philosophies. To maintain an idiographic approach, each case was analyzed separately [ 38 ]. Each interview recording was transcribed and analyzed through the following steps: (1) reading and re-reading, (2) initial noting, (3) developing emergent themes, (4) searching for connections across emergent themes, (5) moving onto the next case, and (6) looking for patterns across the cases. Transcripts of interviews written in Filipino were translated into English and reviewed with the participants to avoid losing the transcripts’ original meanings in translation. Results Table 1 shows the participants’ demographics and characteristics. Each participant’s codename reflects their gender, age, and the disaster that they experienced. Table 1 Study Sample Demographics and Characteristics Codename Age Gender SES Disaster Experienced TVE43F 43 F Poor 2020 Taal Volcano Eruption SLM32M 32 M Low-income class 2006 Southern Leyte Mudslide STY25F 25 F Low-income class 2013 Super Typhoon Yolanda TVE35M 35 M Poor 2020 Taal Volcano Eruption CSE19F 19 F Poor 2019 Cotabato Series of Earthquakes LEQ60M 60 M Low-income class 1990 Luzon Earthquake Three superordinate themes emerged from analysis of the transcripts. The first superordinate theme, ‘Lived Experiences of Filipino Disaster Survivors’, illustrated the narratives and experiences of the participants under two subordinate themes: (a) Trials and Tribulations during Disasters and (b) Health Impacts of Disasters. The second superordinate them, ‘ Katatagan : Meaning-making and Resilience in the Context of Disasters’, discussed how participants’ make meaning out of their experiences and display resilience strategies in response to disasters under two respective subordinate themes: (a) Meaning-making in the Context of Disasters and (b) Recovery, Coping, and Adaptation to Disasters. The third superordinate theme, ‘ Bahala Na : Fatalistic Resignation or Faithful Optimism’, explored the participants’ displays of fatalism in the face of disasters. Figure 2 shows the dendrogram of the emergent themes extracted from the data. Superordinate Theme 1: Lived Experiences of Filipino Disaster Survivors This theme encompasses participants’ recollections of disaster-related experiences, including the difficulties and challenges they faced, the lasting impacts of disasters on various aspects of their lives, and the meaning-making and resilience borne of these experiences. Trials and Tribulations during Disasters Narratives of participants reflected that displacement from residences and damage or destruction of property were one of the most common direct impacts of disasters on populations living in disaster-prone areas. Lack of resources posed an added difficulty to rebuilding their homes, resulting in increased vulnerability to prolonged stress reactions following the disasters. TVE43F: “We could only bring a few belongings. My family and I, we did not know where to go. So, when I saw our house after several months [at an evacuation center], I was devastated. It was just ash everywhere in our municipality. Our house was buried in so much ash that I just cried.” Though considered an indirect impact of disaster, displacement from their area of residence consequently resulted in loss of livelihood which exacerbated the disaster survivors’ financial instability and difficulties due to lack of resources. TVE35M: “My job, it was expected but I was laid off and had no source of income except doing some small jobs.” In an already vulnerable population, children of low-income families living in disaster-prone areas were even more vulnerable to the impacts of disasters. Their physical constitution made them more prone to health risks and injuries in hazardous environments. Younger disaster survivors were also affected by indirect disaster impacts such as being cut off from schooling and limited access to proper healthcare. STY25F: “The flood got so high it reached up to several feet in just minutes. I was still a kid back then so it was easily way past my height. I got separated from my family. The water was so cold, it felt like I was freezing while I was trying to fight against the flood.” When asked about their disaster experiences, participants expressed their awareness of their vulnerability to natural disasters due to the location of their residence. They were also mindful of the dangers of living in disaster-prone areas or locations that were at risk of large-scale disasters such as mountainsides and regions surrounding volcanoes or fault lines. TVE43F: “We live near Taal, so we noticed the smoke before we found out what was happening on TV.” At the onset of the disasters, recognition of impending danger and situational awareness were common factors that contributed to the participants’ survival. The participants displayed the capability to adapt to a hazardous situation and to make split-second decisions to get themselves and their families away from immediate danger despite the myriads of emotions they were feeling in those moments. TVE35M: “I told myself, if this does not stop by tomorrow morning, we will have to leave. [The smog] was not healthy for my parents anymore.” LEQ60M: “At one point there, I did not think much anymore. I just felt it, I needed to run outside. It was not safe anymore inside.” Social cues and warnings from authorities and other people in the surrounding environment have also been found to urge the participants to flee from the disaster’s direct impact. Participants’ engagement in fleeing from the disaster’s area of impact was more pronounced when orders to evacuate were issued by authority figures. SLM32M: “We all tried getting out as fast as we can when we saw how scared the teacher was. Some of my classmates sitting near the windows tried looking outside to see if [the mudslide] was real, but our teacher made us get out.” Health Impacts of Disasters As the disasters unfolded, several impacts to disaster survivors’ health and well-being were noted in their narratives. Fear, distress, and anxiety were markedly observed in the descriptions of their emotions during the disasters. Worry over family members was also identified in all participants. Feelings of unreality over the suddenness and severity of the disasters have also been voiced by participants. STY25F: “Oh God, I pray you never experience that. It was terrifying to see how fast the water rose. It was like a flash flood but a hundred times worse.” Similarly, disasters pose negative impacts on the mental health of disaster survivors. Vivid recollection of the traumatic experiences was a hallmark observation across all participants. Their narratives were described in clear detail even years after the event, as noted in depictions of sensory memories related to the disaster. TVE35M: “Every time I peeked outside the windows with my flashlight… there on the streets, it was like something out of a horror movie. I can see the ash with my flashlight, but I could not see the streets even with the lamppost near our house. That is how bad it was.” Feelings of hopelessness and helplessness were also evident across participants. In the case of TVE35M, his feelings of helplessness have given way to catastrophic thinking and ruminating on worse case scenarios that may have happened because of his decisions during the disaster. TVE35M: "Imagine if I got stuck there. I would not even have gotten home to my family. I kept thinking of my family, like what if we had not gotten out of there the next day. Eh, a few days later it just got worse.” Other common reactions to the traumatic experience of disasters among the participants were guilt and shame. These feelings were perceived in different forms among the participants, such as criticizing oneself for their reactions to the traumatic experience, blaming oneself for not acting to avoid the traumatic experience, and thinking of how one should have handled the traumatic experience differently. LEQ60M: “I feel like, those people who died around me, they will haunt me forever. So, I kept thinking, what if I stopped to save them. Maybe I could have helped [my coworker] too. There was that regret, eh. There will always be regret.” The negative impacts of disasters on a person’s well-being may also manifest in physiological issues, such as difficulty in sleeping, loss of appetite, and recurrent nightmares. These issues may even continue to persist for a prolonged period following the disaster. It can be inferred from the participants’ responses that these physiological issues were a result of heightened stress and anxiety due to the disaster. LEQ60M: “That event is forever embedded in my brain. My God, every time I slept, I kept having nightmares of that day. It was like even in my sleep, I cannot escape the earthquake.” Superordinate Theme 2: Katatagan: Meaning-making and Resilience in the Context of Disasters This superordinate theme is further divided into the subordinate themes of (a) Meaning-making in the Context of Disasters and (b) Recovery, Coping, and Adaptation to Disasters to discuss Filipino disaster survivors’ resilience in depth. Meaning-making in the Context of Disasters In the context of disasters, meaning-making processes were typically found in a disaster survivor’s appraisal and interpretation of the traumatic event. These can be seen in how they perceive disasters, how they regain control after experiencing a traumatic event, how they move forward, and how they find and cultivate their personal strengths. Filipino disaster survivors’ perception of disasters can be observed in response patterns that indicate the suddenness and severity of disasters. Participants’ exclamations and descriptions of the devastation that disasters cause collectively pointed towards the experience of nature’s unpredictability and harshness. CSE19F: “After [the earthquake] happened, I realized it can happen again. We were also taught in school before that we cannot really know when these disasters will happen.” A particularly insightful perspective gleaned from the disaster survivors was their perception of disasters not as divine punishments, but as challenges of a religious nature. STY25F: “Actually, for something like [Typhoon] Yolanda, who knows [why disasters happen]? But for me, maybe it is an act of God. Maybe if we all had a big challenge to experience once in a lifetime, ours was Yolanda.” This perception was further supported by participants’ statements in regaining control, to acknowledge the importance of focusing on what people can control and act on in times of uncertainty and adversity. TVE43F: “Even if our prayers are strong, we still need to make do with what we have. You know what they say, God gives mercy to those who help themselves.” Disaster survivors’ meaning-making in the context of disasters was considerably evident in the module of Kinabukasan from the Katatagan model. The ways in which a disaster survivor seeks to move forward have been found in exclamations of hope and appreciation for life, self-improvement, and desire to reprioritize life. In the same sense, moving forward is subsequent to the understanding that while a traumatic experience may remain part of one’s life, there is still a future beyond it. In Kinabukasan , disaster survivors strive to create new meaning out of adversity, which allows them to feel less distressed and become more resilient in the face of suffering and loss. STY25F: “I still looked forward to going back to school. It took them a long time to fix the school building, but I was so happy when I can go to classes again. I hope we do not lose hope no matter what disasters happen. Just like our plants, we can grow again after the destruction around us.” Kalakasan , on the other hand, exemplified the integrity of Filipino disaster survivors’ resilience through their displays of personal growth. It is through finding and cultivating personal strengths that disaster survivors found meaning in their humanity. It was through these that despite their limited capabilities in the face of nature, even the strongest storms can be weathered through faith in human action. STY25F: “Even though we suffered a lot and lost so much, we kept standing back up again and again. Keep doing what you can for your future. Just like we did, utilize your capabilities, so you can recover. You may feel vulnerable after losing so much, but you are still capable. We can always recover as long as we survive.” Recovery, Coping, and Adaptation to Disasters In the aftermath of their experiences, participants displayed the capability to understand how their thoughts can influence their emotions and to learn skills that enables them to reframe unhelpful thoughts, as in the module of Kalooban . When asked about how they dealt with the challenges they faced, participants discussed how they acted on the negative emotions they felt that may impede their recovery if not addressed. STY25F: “I would say, those first few days after our house got destroyed… I would say that was the time I felt most grateful. Well, usually people would think that we would all just be sad or that we would all be grieving our losses. But for me and my family that time, when we sat together after the storm passed, we were really just grateful.” A module of the Katatagan model that emerged from participants’ narratives was Kapaki-pakinabang na Gawain . Participants engaged in positive activities that helped to improve their quality of life or regain a sense of normalcy after the disaster. TVE43F: “I guess what I did was planting. We are kind of lucky here, you see, with the large fields. So, I was able to plant all kinds of things, mostly small vegetables. It was relaxing. I feel like it takes my mind off bad thoughts.” Another module that was observed in participants’ resilience strategies was Kalutasan at Kaagapay . In settings where access to recovery resources was limited, low-income disaster survivors often found themselves grappling with lack of basic needs and health and security concerns. However, despite shortages in resources and displacement from livelihoods, the participants were able to find the means to identify possible solutions to these pressing concerns and act on them accordingly. CSE19F: “Our farm survived. So, our family still had a way to get money. It took a while but it gave us enough money to repair our house eventually. For me, when I saw our farm was still there, even though it was damaged, it made me appreciate what our family had. It was like, even after our house got destroyed, we still have something to help us live.” Perhaps the most notable factor that contributed to the resilience of the disaster survivors was social support. Participants have stressed the significance of having Kaagapay , a support system, in times of uncertainty and adversity. The presence of a good social support system has been found to be an important aspect of their recovery, which also further helped them become more resilient by strengthening relationships with their friends and families and forming bonds with their fellow disaster survivors. SLM32M: “I think what really helped us most after the landslide was the support from our community. Our municipality may be small, but the people have big hearts. Especially during those hard times, we all knew we lost a lot because of the landslide. We were all in it together. So, sometimes, when I visit the landslide site, I get to talk to some of the people who also lost their families under the mud. We get to remember the people we lost and comfort each other. And I guess at some point I realized I was not alone in grieving.” Superordinate Theme 3: Bahala Na: Fatalistic Resignation or Faithful Optimism This superordinate theme discusses the ‘bahala na’ mentality with regards to Filipino disaster survivors’ resilience. Despite its negative connotations in media and in some literature, participants’ responses pointed towards a positive meaning. While not always directly uttered, participants have evoked ‘bahala na’ in statements depicting religious gratitude and faith. LEQ60M: “After that earthquake, I valued my own life more. I am grateful to God that I am still alive. What I can say is, these disasters, big or small… we should remember them. Every time you see a disaster on the news, remember them and the people who suffered. You can never know if it will happen to you too, so always be prepared. And pray, pray that it never happens. A lot of us who experienced these, we may not have a lot of resources to help us get back on our feet, but our faith will not fail us.” This was further supported by their expressions of religious determinism and beliefs in divine intervention, most of which have suggested that they have already done everything that they can with the limited resources that they have and so they will leave the rest in the care of God. TVE35M: “Of course, the most important for me is our Lord God. The Bible itself says so, right? I can do anything… through Christ who strengthens me. The fact that we are alive today is proof that God watches over us. We may have lost a lot of things, but trust in His plan. All of us will get through these.” The ‘bahala na’ mentality can also be observed in subtle manifestations of fatalistic beliefs and attitudes exhibited in their responses. SLM32M: “God knows how much I said [“bahala na”] every time things got hard after the landslide. Usually, in my mind, we already did what we can, and whatever happens, we leave it in the hands of God.” Discussion Tallying participants according to their socio-economic status, three participants belong to the Poor classification, with a monthly family income of less than ₱12,082, and three participants belong to the Low-income Class (but not poor) classification, with a monthly family income falling between ₱12,082 and ₱24,164. Participants resided in areas that were either at risk of constant exposure to disasters such as typhoons and landslides or situated in regions that could potentially be struck by volcanic eruptions or earthquakes [ 10 , 19 , 28 , 59 ]. Based on their narratives, participants possessed awareness of the dangers of living in disaster-prone areas, suggesting a foundation of knowledge in disaster preparedness and survival that contributes to their resilience [ 41 ]. Survival responses recounted by the disaster survivors with a primary reliance on recognition of impending disasters and awareness of the danger they were currently experiencing during the disaster supports the notion that their resilience is borne out of their adaptation to the constant threat of disasters [ 4 ]. In the category pertaining to the impacts of disasters, participants recounted the difficulties that they experienced during and after the disasters. Loss of lives, property, and livelihood, displacement, and disruption of education were the prominent difficulties that survivors suffered with. Consequently, these disaster impacts further exacerbated their financial instability and presented challenges in recovery [ 3 , 54 , 61 ]. This is further substantiated by the subordinate theme addressing the health impacts of disasters. Participants reported several negative effects of disasters on their health and well-being on an emotional, psychological, and physiological level, some of which have even lasted for years following the event due to limited access to medical and mental health services [ 65 ]. Five modules of the Katatagan model were reflected in the participants’ responses throughout the categories regarding meaning-making and resilience strategies. The subordinate theme of meaning-making in the context of disasters concerns a crucial point of discussion on how disaster survivors perceive disasters and attribute their personal meanings and lessons to these experiences. Survivors described their experiences as challenges to overcome, contrary to a previous study’s depiction of natural disasters being the wrath of a vengeful God [ 5 ]. These statements were further corroborated by their expressions referring to the unpredictability and harshness of the disasters, that such is the nature of challenges that were an act of God. Responses relating to the modules of Kinabukasan and Kalakasan highlight the capability of participants to adapt and learn from their experiences, while also being able to create new meaning out of the adversities they faced [ 36 , 45 , 50 ]. It can be inferred from these categories that disaster survivors with high resilience are able to recontextualize and reclaim their power after a traumatic event, from “I’m a victim of disaster” to “I’m a disaster survivor” and that they are now prepared for another event like what they have experienced and that they are prepared to help others. From their narratives, making meaning is in figuring out how to live again and how to live a life after that traumatic experience. The modules of Kalooban, Kapaki-pakinabang na Gawain , and Kalutasan at Kaagapay support existing literature on the nature of Filipino resilience. Kalooban (managing thoughts and emotions) reflects the ability of Filipino disaster survivors to bear their hardships more lightly by challenging negative emotions and reframing unhelpful thoughts [ 15 ]. On the other hand, Kapaki-pakinabang na Gawain (positive activities) and Kalutasan at Kaagapay (seeking solutions and support) were a testament to the Filipinos’ ability to improvise and utilize their limited resources to bounce back from losses and become better equipped for future adversities [ 4 ]. This capability to make use of resources at hand without solely relying on disaster relief aid shows the resilience of Filipinos in adapting to the changes that disasters bring [ 42 ]. Furthermore, participants have described a remarkable sense of connectedness with their interpersonal relationships and community. Their narratives tell a tale of strengthened connections with friends and family over shared disaster experiences, and like so at the community level where survivors expressed gratitude to the rescuers and volunteers for coming together to provide them aid. Numerous passages also referenced how fellow disaster survivors banded together in emotional connection through shared grief and camaraderie to rebuild their community and to improve their resilience against future disasters. Participants’ narratives were examined for insights into the ‘bahala na’ mentality. Responses coded in this superordinate theme were saliently positive in nature and were primarily focused on faith. Participants emphasized the importance of spirituality in the face of disasters and the significance of gratitude and belief in God. These findings echo results from a previous study suggesting that spirituality and religion were hallmarks of Filipino resilience [ 2 , 57 ]. Expressions of religious determinism arose repeatedly throughout this theme. While these statements suggest that participants view disasters as out of their control and that their lives are in the hands of the divine, participants reiterated doing everything they can to survive despite their limited resources and abilities. These findings challenge the negative connotations of fatalism, wherein previous studies state that fatalism is attributed to powerlessness and resignation to stressful events and leaving everything to chance [ 8 , 9 , 20 , 64 ]. Instead, ‘bahala na’ is an expression of courage and optimism in the face of uncertainty and even with a lack of resources [ 5 , 26 , 35 ]. Considering the context of circumstances in which ‘bahala na’ was evoked by disaster survivors, saying ‘bahala na’ was not their first option in dealing with adversities. Participants’ responses strongly indicate that ‘bahala na’ is only uttered after they have exhausted all avenues of preparation for disasters, and yet their future remains uncertain due to the unpredictability of nature. Disaster survivors have already calculated the odds and faced their hardships head on as they let go of their fears and let God watch over them [ 26 ]. In this regard, while fatalism is generally defined as abject surrender in the belief that human beings are powerless to change events that are outside of their control, the cultural origins of ‘bahala na’ differs in the sense that while Filipinos cannot decide the outcome of their actions, they will do everything they can with what they have to remain resilient even in the face of calamity. Conclusion Existing literature have expounded on psychological resilience as a protective factor and the higher vulnerability of individuals with low SES in the context of disasters. Previous studies have also discussed the implications of fatalism as a plausible contributor to an individual’s response to adversities. To address the research questions, the researcher endeavored to examine the lived experiences of low SES Filipino disaster survivors with high resilience, and gain in-depth insights into their meaning-making processes and resilience strategies through their narratives. The results of the study similarly revealed the vulnerability of low SES survivors living in disaster-prone areas to various disaster impacts and to negative effects on their health and well-being. The high resilience of Filipino disaster survivors is evidenced by resilience strategies reflected in the Katatagan model, as well as meaning-making processes that help them to move forward and improve their quality of life following a disaster. The study also unveiled that, through the lens of Filipinos, the ‘bahala na’ mentality is not wholly fatalistic resignation as some studies have described the concept, but rather a display of faithful optimism in response to uncertainty and adversity. Limitations and Further Study With only five modules of the Katatagan model emerging from the narratives of participants, the researcher suggests further investigation of disaster survivors’ recovery, coping, and adaptation strategies that may reveal evidence of the Katawan (managing physical reactions) module. The inclusion of additional interview prompts, such as questions pertaining to how disaster survivors manage physiological responses to disasters, is strongly recommended. Supporting the study’s positive findings on ‘bahala na’ , the researcher proposes the development of an assessment tool on this factor as a variable of disaster-related psychological resilience. It is encouraged to consider the following points of investigation: (a) to what degree is ‘bahala na’ a show of surrender or a display of optimism and (b) at what point does ‘bahala na’ contribute to Filipino resilience in the context of disasters. Understanding the inner workings of Filipino disaster survivors’ resilience provided the opportunity to focus on how they can make new meaning out of their traumatic experiences and bounce back stronger from adversity. This, in turn, lays the groundwork for culturally-specific interventions and resilience training programs that can further expand on the Katatagan model. Furthermore, while Filipino resilience has been duly referenced—and at times romanticized—in the media, a crucial consideration for practical implications in this area of research is a more rigorous assessment of the needs of people who are struck by disasters. By extension, first aid and recovery services should also be extended to address the negative psychological effects of disasters on survivors. Considering that ‘bahala na’ is culturally specific to Filipinos, further studies about the implications of fatalistic beliefs on the psychological resilience of disaster survivors from other populations is strongly encouraged. Declarations Ethics Approval and Consent to Participate In consideration of the study dealing with sensitive information regarding the lived experiences of disaster survivors, the researcher strictly followed the guidelines in the Philippine Code of Ethics for Psychology Practitioners [46], ethical recommendations by Fouka and Mantzouro [18], and the Declaration of Helsinki [60] in conducting research. Prior to each interview, informed consent was obtained after each participant had read through the participant information sheet and signed the consent form sent through email. The study was presented for technical review by a committee from the School of Health Sciences of Mapúa University, through which it was approved that the study meets all the ethical standards necessary for research involving human participants. Adherent to the Ethical Guidelines for Research in Mental Health, stated on the National Ethical Guidelines for Research Involving Human Participants, the study was waived for formal ethical approval under the following ethical regulations: (a) the study protocols do not involve more than minimal risks to human participants, (b) the study only includes interview procedures, (c) the study does not involve disclosure of the participants’ responses outside the research that could place the participants at risk, and (d) the researcher recorded the obtained information in such a manner that the identities of the participants cannot be readily ascertained [44]. Furthermore, to protect the research participants from potential risks, the researcher employed the external supervision of a licensed psychologist to oversee the interviews and provide aid to the participants if necessary. Consent for Publication All research participants have provided written consent for demographic details (age, gender, and socioeconomic status) to be published in this study. Availability of Data and Materials Not applicable (this manuscript does not report data generation or analysis). Competing Interests The authors declare that they have no competing interests. Funding This section is not applicable for this study. Acknowledgements The authors would like to extend their utmost gratitude to the research participants for sharing their stories despite the weight of the memories tied to their experiences, and to the licensed psychologist who supervised the interviews and provided secondary assistance to the participants. Authors’ Contributions Nistyn Cariño Bagnas is the primary author for the conceptualization, data collection, analysis, and overall writing of the study. Prof. Annabel Hui Callos Choy is the co-author and mentor of the primary author, who conducted supervision, validation, review, and final editing of the study. Authors’ Information Nistyn Cariño Bagnas, MA, graduate degree holder specialized in clinical psychology. Co-author of an internationally published study on disaster-related psychological trauma. Her undergraduate and graduate theses focus on factors and strategies of psychological resilience in the context of disasters to improve and contribute towards disaster-related psychological resilience training programs and interventions. Annabel Hui Callos Choy,MSc, professor at the Department of Psychology, School of Health Sciences, Mapúa University, Makati, Philippines. 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Also discoverable on Platform About Our Team In Review Editorial Policies Advisory Board Help Center Resources Author Services Accessibility API Access RSS feed Manage Cookie Preferences © Research Square 2026 | ISSN 2693-5015 (online) Privacy Policy Terms of Service Do Not Sell My Personal Information {"props":{"pageProps":{"initialData":{"identity":"rs-6317283","acceptedTermsAndConditions":true,"allowDirectSubmit":false,"archivedVersions":[],"articleType":"Research Article","associatedPublications":[],"authors":[{"id":453210881,"identity":"8135347b-5ade-496d-9d21-4a9fb4e0d797","order_by":0,"name":"Nistyn Cariño Bagnas","email":"data:image/png;base64,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","orcid":"","institution":"Mapúa University","correspondingAuthor":true,"prefix":"","firstName":"Nistyn","middleName":"Cariño","lastName":"Bagnas","suffix":""},{"id":453210882,"identity":"644531e0-1b6e-4a76-9afe-25a594a7613f","order_by":1,"name":"Annabel Hui Callos Choy","email":"","orcid":"","institution":"Mapúa University","correspondingAuthor":false,"prefix":"","firstName":"Annabel","middleName":"Hui Callos","lastName":"Choy","suffix":""}],"badges":[],"createdAt":"2025-03-27 06:08:08","currentVersionCode":1,"declarations":"","doi":"10.21203/rs.3.rs-6317283/v1","doiUrl":"https://doi.org/10.21203/rs.3.rs-6317283/v1","draftVersion":[],"editorialEvents":[{"content":"https://doi.org/10.1186/s40359-025-03423-3","type":"published","date":"2025-10-24T16:17:08+00:00"}],"editorialNote":"","failedWorkflow":false,"files":[{"id":82355220,"identity":"68b4723c-7870-4ef2-895d-6823a0f64357","added_by":"auto","created_at":"2025-05-09 11:13:29","extension":"png","order_by":1,"title":"Figure 1","display":"","copyAsset":false,"role":"figure","size":32697,"visible":true,"origin":"","legend":"\u003cp\u003e\u003cstrong\u003eThe Katatagan Framework\u003c/strong\u003e\u003c/p\u003e","description":"","filename":"floatimage1.png","url":"https://assets-eu.researchsquare.com/files/rs-6317283/v1/c86c5310abc900e16b7f366c.png"},{"id":82355224,"identity":"76586dbd-e94e-433a-a47e-c48ce1f02c54","added_by":"auto","created_at":"2025-05-09 11:13:29","extension":"png","order_by":2,"title":"Figure 2","display":"","copyAsset":false,"role":"figure","size":63434,"visible":true,"origin":"","legend":"\u003cp\u003e\u003cstrong\u003eDendrogram of Filipino Disaster Survivors’ Resilience\u003c/strong\u003e\u003c/p\u003e","description":"","filename":"floatimage2.png","url":"https://assets-eu.researchsquare.com/files/rs-6317283/v1/8e694cdbce2ff93ca3cb93ff.png"},{"id":94490259,"identity":"8ea6582c-d91c-4b70-9a14-0fcbb455849b","added_by":"auto","created_at":"2025-10-27 17:08:42","extension":"pdf","order_by":0,"title":"","display":"","copyAsset":false,"role":"manuscript-pdf","size":1159154,"visible":true,"origin":"","legend":"","description":"","filename":"manuscript.pdf","url":"https://assets-eu.researchsquare.com/files/rs-6317283/v1/5459a69f-3c83-43e1-a251-c346e9b56516.pdf"},{"id":82359265,"identity":"fb923174-db7f-4348-85f1-6aa11223d321","added_by":"auto","created_at":"2025-05-09 11:29:29","extension":"docx","order_by":0,"title":"","display":"","copyAsset":false,"role":"supplement","size":18257,"visible":true,"origin":"","legend":"","description":"","filename":"SupplementaryMaterial1.docx","url":"https://assets-eu.researchsquare.com/files/rs-6317283/v1/ac1361db899e255afe1989cd.docx"}],"financialInterests":"No competing interests reported.","formattedTitle":"“Come What May”: An Interpretative Phenomenological Analysis of Disaster Survivors’ Resilience and Meaning-Making of Fatalism","fulltext":[{"header":"Introduction","content":"\u003cp\u003eEvery year, thousands to millions of people worldwide are heavily impacted by displacement, injuries, and losses of lives and property due to natural disasters [\u003cspan citationid=\"CR33\" class=\"CitationRef\"\u003e33\u003c/span\u003e, \u003cspan citationid=\"CR55\" class=\"CitationRef\"\u003e55\u003c/span\u003e, \u003cspan citationid=\"CR56\" class=\"CitationRef\"\u003e56\u003c/span\u003e, \u003cspan citationid=\"CR57\" class=\"CitationRef\"\u003e57\u003c/span\u003e, \u003cspan citationid=\"CR62\" class=\"CitationRef\"\u003e62\u003c/span\u003e]. In a world filled with unpredictable challenges and adversities that are out of our control, the human capacity to overcome traumatic life events has since emerged as a central focus in psychological research [\u003cspan citationid=\"CR11\" class=\"CitationRef\"\u003e11\u003c/span\u003e, \u003cspan citationid=\"CR21\" class=\"CitationRef\"\u003e21\u003c/span\u003e, \u003cspan citationid=\"CR30\" class=\"CitationRef\"\u003e30\u003c/span\u003e, \u003cspan citationid=\"CR36\" class=\"CitationRef\"\u003e36\u003c/span\u003e]. Psychological resilience is often defined in existing literature as the ability to adapt, thrive, and maintain psychological well-being in the face of adversity using physical, psychosocial, and cultural resources [\u003cspan citationid=\"CR41\" class=\"CitationRef\"\u003e41\u003c/span\u003e, \u003cspan citationid=\"CR47\" class=\"CitationRef\"\u003e47\u003c/span\u003e]. Findings from previous studies have found that psychological resilience is a complex and dynamic process encompassing various psychological and cognitive factors [\u003cspan citationid=\"CR2\" class=\"CitationRef\"\u003e2\u003c/span\u003e, \u003cspan citationid=\"CR11\" class=\"CitationRef\"\u003e11\u003c/span\u003e, \u003cspan citationid=\"CR30\" class=\"CitationRef\"\u003e30\u003c/span\u003e, \u003cspan citationid=\"CR41\" class=\"CitationRef\"\u003e41\u003c/span\u003e, \u003cspan citationid=\"CR49\" class=\"CitationRef\"\u003e49\u003c/span\u003e, \u003cspan citationid=\"CR55\" class=\"CitationRef\"\u003e55\u003c/span\u003e]. In recent years, researchers have explored the relationship of socio-ecological and cognitive factors such as socioeconomic status (SES) and fatalistic beliefs with psychological resilience [\u003cspan citationid=\"CR3\" class=\"CitationRef\"\u003e3\u003c/span\u003e, \u003cspan citationid=\"CR53\" class=\"CitationRef\"\u003e53\u003c/span\u003e]. These studies have therefore prompted further research in unraveling the implications of these factors as potential underlying mechanisms that contribute to psychological resilience.\u003c/p\u003e \u003cp\u003eThe Philippines is one of the most disaster-prone countries due to its location in the Circum-Pacific Belt, resulting in a high prevalence of typhoons, earthquakes, floods, and landslides across most of the country [\u003cspan citationid=\"CR10\" class=\"CitationRef\"\u003e10\u003c/span\u003e, \u003cspan citationid=\"CR19\" class=\"CitationRef\"\u003e19\u003c/span\u003e, \u003cspan citationid=\"CR28\" class=\"CitationRef\"\u003e28\u003c/span\u003e, \u003cspan citationid=\"CR59\" class=\"CitationRef\"\u003e59\u003c/span\u003e]. To date, understanding the significance of resilience in the face of disasters has gained prominence in recent studies. Similarly, existing literature investigating the relationships of factors such as SES has been presently acknowledged. However, exploring the factors that contribute to psychological resilience in disaster survivors with low SES is still in need of substantial attention, as low SES has often been associated with more difficulties in bouncing back [\u003cspan citationid=\"CR3\" class=\"CitationRef\"\u003e3\u003c/span\u003e, \u003cspan citationid=\"CR8\" class=\"CitationRef\"\u003e8\u003c/span\u003e]. Additionally, it is also of interest for researchers to explore the possible implications of fatalistic beliefs on an individual\u0026rsquo;s psychological response to adversities [\u003cspan citationid=\"CR9\" class=\"CitationRef\"\u003e9\u003c/span\u003e, \u003cspan citationid=\"CR20\" class=\"CitationRef\"\u003e20\u003c/span\u003e, \u003cspan citationid=\"CR53\" class=\"CitationRef\"\u003e53\u003c/span\u003e, \u003cspan citationid=\"CR64\" class=\"CitationRef\"\u003e64\u003c/span\u003e]. Hence, studies addressing how disaster survivors with low SES maintain high levels of psychological resilience are relatively few. While some studies have been conducted on the relationship between fatalism and psychological distress and negative behavioral outcomes, there is limited empirical evidence on whether fatalistic beliefs play a role in disaster survivors\u0026rsquo; psychological resilience in the Philippine context.\u003c/p\u003e \u003cp\u003eThe study therefore aimed to advance our understanding of psychological resilience in the face of disasters by delving into the lived experiences of disaster survivors in lower income classes and determining how they can bounce back from adversities. The study also endeavored to explore whether fatalism is a factor that has potential implications towards disaster survivors\u0026rsquo; psychological resilience in the Philippine context.\u003c/p\u003e\n\u003ch3\u003ePsychological Resilience in the Face of Disasters\u003c/h3\u003e\n\u003cp\u003eDrawing from existing literature, psychological resilience has been established as an individual\u0026rsquo;s ability to cope and adapt, and then return to stable functioning and maintain healthy psychosocial capabilities after a traumatic experience [\u003cspan citationid=\"CR48\" class=\"CitationRef\"\u003e48\u003c/span\u003e, \u003cspan citationid=\"CR58\" class=\"CitationRef\"\u003e58\u003c/span\u003e, \u003cspan citationid=\"CR62\" class=\"CitationRef\"\u003e62\u003c/span\u003e]. According to Yang and Bae [\u003cspan citationid=\"CR63\" class=\"CitationRef\"\u003e63\u003c/span\u003e], resilience is a protective factor at the individual level that allows a person to rapidly adapt and recover from adversity. While varying perspectives define psychological resilience as a trait, a process, or an outcome, its primary concept remains with the notion that individuals with high levels of resilience have a higher prevalence of utilizing internal and external resources that give them the ability to better overcome traumatic experiences [\u003cspan citationid=\"CR45\" class=\"CitationRef\"\u003e45\u003c/span\u003e, \u003cspan citationid=\"CR50\" class=\"CitationRef\"\u003e50\u003c/span\u003e]. Previous studies have explored the many factors that contribute to psychological resilience. According to Leitch and Bohensky [\u003cspan citationid=\"CR36\" class=\"CitationRef\"\u003e36\u003c/span\u003e], an individual\u0026rsquo;s resilient system typically revolves around three core attributes that determine how they respond to disasters: (1) a structure and function that enables a community to recover and retain its state of identity before the disaster, (2) self-organization through which individuals can coordinate support for survivors and allocate relief efforts without heavily relying on external aid, and (3) the ability to learn and adapt, which emphasizes the importance of utilizing knowledge and internalizing lessons from experiences of past disasters and putting these lessons into practice to avoid past mistakes. A bulk of the literature indicates that factors such as social support, dispositional optimism, sense of purpose, self-esteem, life satisfaction, and general self-efficacy [\u003cspan citationid=\"CR2\" class=\"CitationRef\"\u003e2\u003c/span\u003e, \u003cspan citationid=\"CR11\" class=\"CitationRef\"\u003e11\u003c/span\u003e, \u003cspan citationid=\"CR21\" class=\"CitationRef\"\u003e21\u003c/span\u003e, \u003cspan citationid=\"CR24\" class=\"CitationRef\"\u003e24\u003c/span\u003e, \u003cspan citationid=\"CR30\" class=\"CitationRef\"\u003e30\u003c/span\u003e, \u003cspan citationid=\"CR49\" class=\"CitationRef\"\u003e49\u003c/span\u003e, \u003cspan citationid=\"CR55\" class=\"CitationRef\"\u003e55\u003c/span\u003e, \u003cspan citationid=\"CR56\" class=\"CitationRef\"\u003e56\u003c/span\u003e, \u003cspan citationid=\"CR57\" class=\"CitationRef\"\u003e57\u003c/span\u003e] are primary contributors to disaster-related psychological resilience. Another study suggested that coping styles, interpersonal competence, and disaster preparedness are also instrumental factors to an individual\u0026rsquo;s psychological resilience [\u003cspan citationid=\"CR41\" class=\"CitationRef\"\u003e41\u003c/span\u003e]. In a systematic review conducted by Timalsina and Songwathana [\u003cspan citationid=\"CR55\" class=\"CitationRef\"\u003e55\u003c/span\u003e], good physical and mental health predicted higher resilience in adults.\u003c/p\u003e \u003cp\u003eIn the Philippines, some studies have stated that resilience is typically associated with having one\u0026rsquo;s basic needs met and having ample financial resources [\u003cspan citationid=\"CR23\" class=\"CitationRef\"\u003e23\u003c/span\u003e, \u003cspan citationid=\"CR43\" class=\"CitationRef\"\u003e43\u003c/span\u003e]. However, Bankoff [\u003cspan citationid=\"CR4\" class=\"CitationRef\"\u003e4\u003c/span\u003e] argued that Filipino resilience is borne of the frequency and magnitude of natural disasters, resulting in a cultural formation of coping strategies that are ad hoc in nature and in many cases utilizing improvisation to mitigate negative outcomes. This publication also highlights the tendency of Filipinos to practice burden bearing [\u003cspan citationid=\"CR15\" class=\"CitationRef\"\u003e15\u003c/span\u003e] in such a way that they can bear the weight of their hardships more lightly. The ever-present threat of natural disasters has already become a frequent life experience that it has manifested itself into Filipino resilience, a \u0026ldquo;normalization of threat\u0026rdquo; through which Filipinos have adapted the mentality that these hazards were already an aspect of daily life [\u003cspan citationid=\"CR4\" class=\"CitationRef\"\u003e4\u003c/span\u003e].\u003c/p\u003e \u003cdiv id=\"Sec3\" class=\"Section2\"\u003e \u003ch2\u003eSocioeconomic Status and Psychological Resilience\u003c/h2\u003e \u003cp\u003eThe implications of SES on an individual\u0026rsquo;s level of psychological resilience have been the subject of extensive research in the field of psychology. Focusing on the area of disaster-related research, numerous studies have explored how SES is associated with psychological resilience [\u003cspan citationid=\"CR14\" class=\"CitationRef\"\u003e14\u003c/span\u003e, \u003cspan citationid=\"CR29\" class=\"CitationRef\"\u003e29\u003c/span\u003e, \u003cspan citationid=\"CR61\" class=\"CitationRef\"\u003e61\u003c/span\u003e, \u003cspan citationid=\"CR65\" class=\"CitationRef\"\u003e65\u003c/span\u003e].\u003c/p\u003e \u003cp\u003eOne such study posits that individuals with low SES are more vulnerable and experience more mental health issues in the aftermath of disasters due to limited access to medical and mental health services as compared to individuals with high SES [\u003cspan citationid=\"CR65\" class=\"CitationRef\"\u003e65\u003c/span\u003e]. This is further supported by Tadai and colleagues [\u003cspan citationid=\"CR54\" class=\"CitationRef\"\u003e54\u003c/span\u003e] and Wu and colleagues [\u003cspan citationid=\"CR61\" class=\"CitationRef\"\u003e61\u003c/span\u003e], with both studies suggesting that socioeconomic inequalities across material and non-material resources are profoundly exposed and exacerbated by disasters, which results in low SES individuals being disproportionately affected. Correspondingly, having low SES has a negative association with psychological resilience as it can affect an individual\u0026rsquo;s access to resources for recovery [\u003cspan citationid=\"CR3\" class=\"CitationRef\"\u003e3\u003c/span\u003e]. Deria and colleagues [\u003cspan citationid=\"CR16\" class=\"CitationRef\"\u003e16\u003c/span\u003e] add that this lack of resources, whether material or social, impedes an individual\u0026rsquo;s ability to prepare and take actions in lessening the impact of an impending disaster, which often results in greater losses and more difficulties in recovering.\u003c/p\u003e \u003c/div\u003e\n\u003ch3\u003eFatalism in Filipino Culture\u003c/h3\u003e\n\u003cp\u003eA study has found that spirituality was a predictor of psychological resilience in older disaster survivors [\u003cspan citationid=\"CR55\" class=\"CitationRef\"\u003e55\u003c/span\u003e]. The same study has also revealed that trauma levels and vulnerability to the negative effects of disasters were decreased in older adults. Similarly, active involvement in religious activities was observed as another vital factor in older adults\u0026rsquo; psychological resilience, with religiosity promoting adaptation to disaster-related adversities by redirecting their lives through a connection with the divine. This belief is known as fatalism, in which people are of the opinion that their life\u0026rsquo;s circumstances are ultimately in the hands of a higher power, and is consequently associated with poor health behaviors [\u003cspan citationid=\"CR8\" class=\"CitationRef\"\u003e8\u003c/span\u003e]. Grounded within the framework of general expectancy, fatalism has been attributed to powerlessness and resignation in the face of stressful life events, and the general belief that an individual\u0026rsquo;s course of fate is beyond their control and cannot be changed [\u003cspan citationid=\"CR8\" class=\"CitationRef\"\u003e8\u003c/span\u003e, \u003cspan citationid=\"CR9\" class=\"CitationRef\"\u003e9\u003c/span\u003e, \u003cspan citationid=\"CR20\" class=\"CitationRef\"\u003e20\u003c/span\u003e]. These studies have indicated that individuals with high levels of fatalism may be less likely to effectively cope with stress and adapt passive behaviors towards stressors, which may trigger maladaptive outcomes in stressful events such as disasters.\u003c/p\u003e \u003cp\u003eIn disaster-related research, the findings of previous literature suggest the notion that fatalism may act as a barrier in decision-making, which affects preparation and response to disasters [\u003cspan citationid=\"CR53\" class=\"CitationRef\"\u003e53\u003c/span\u003e]. Since time immemorial, natural disasters have been attributed to religious beliefs, in that they are an act of God and that nothing can be done to prevent them. However, these practices have led to insufficient preparation and ineffective responses induced by inability or neglect in taking prevention measures against future disasters [\u003cspan citationid=\"CR64\" class=\"CitationRef\"\u003e64\u003c/span\u003e].\u003c/p\u003e \u003cp\u003eOn examining the Philippine population, 96 percent of its people are believers of God, a statistic that has since given rise to indigenous beliefs that natural phenomena were the wrath of a vengeful God and the people are left with no choice but to passively accept that their fate is beyond human control [\u003cspan citationid=\"CR5\" class=\"CitationRef\"\u003e5\u003c/span\u003e]. A previous study has suggested that spirituality and faith are two possible hallmarks of resilience in Filipinos [\u003cspan citationid=\"CR2\" class=\"CitationRef\"\u003e2\u003c/span\u003e]. Consequently, these values may be regarded in a statement by Lagmay [\u003cspan citationid=\"CR35\" class=\"CitationRef\"\u003e35\u003c/span\u003e] that American fatalism is presented as \u003cem\u003e\u0026lsquo;bahala na\u0026rsquo;\u003c/em\u003e as its counterpart in the Philippines. It is a sociocultural value in the country that represents the idea of \u0026ldquo;come what may\u0026rdquo; or \u0026ldquo;let go and let God\u0026rdquo; as an expression of courage and optimism in risky and uncertain circumstances. The results of this study suggest that \u003cem\u003e\u0026lsquo;bahala na\u0026rsquo;\u003c/em\u003e is typically evoked during these situations: (1) a person surmises that the prospective results or consequences of a situation cannot be foreseen, (2) a person suffers from a lack of material resources, information or knowledge, and ability or capacity, (3) a person is in a serious or sensitive situation, (4) a person has had no preparation or has no plans in store, (5) a person does not have access to any form of assistance for a difficult situation, and (6) a person chooses to throw caution to the wind and find out their limits. In everyday life, Filipinos say \u003cem\u003e\u0026ldquo;bahala na\u0026rdquo;\u003c/em\u003e whenever they are not fully certain that they can handle or overcome a situation [\u003cspan citationid=\"CR26\" class=\"CitationRef\"\u003e26\u003c/span\u003e]. This Filipino value does not connotate any solely positive or negative definitions, as some would state that it is a positive value owing to a higher divine power instead of one\u0026rsquo;s own and encourages modesty and humility, while others would argue that it is a negative value in which a person acts under the pretense of God\u0026rsquo;s will and instead leaves everything to chance [\u003cspan citationid=\"CR17\" class=\"CitationRef\"\u003e17\u003c/span\u003e]. Despite its primarily fatalistic connotation, \u003cem\u003e\u0026lsquo;bahala na\u0026rsquo;\u003c/em\u003e may also be a show of courage, to dare and make an active calculation of the odds with belief in the power of prayer and protection from the divine [\u003cspan citationid=\"CR5\" class=\"CitationRef\"\u003e5\u003c/span\u003e]. Another argument also stands to reason that \u003cem\u003e\u0026lsquo;bahala na\u0026rsquo;\u003c/em\u003e is also used in evocation of positivity as a \u0026ldquo;shock absorber\u0026rdquo; or the willingness of a person to take risks [\u003cspan citationid=\"CR26\" class=\"CitationRef\"\u003e26\u003c/span\u003e]. In the same alignment, \u003cem\u003e\u0026lsquo;bahala na\u0026rsquo;\u003c/em\u003e as the reflection of an optimistic spirit asserts that Filipinos have probably already tried to do their best to prepare for a challenging situation before they have \u0026ldquo;let go and let God,\u0026rdquo; implying that they are telling themselves that they are ready to face whatever hardships come before them and that they will still strive to achieve their objectives.\u003c/p\u003e"},{"header":"Methods","content":"\u003cdiv id=\"Sec6\" class=\"Section2\"\u003e \u003ch2\u003eTheoretical Framework\u003c/h2\u003e \u003cp\u003eThe theoretical underpinnings of the study drew upon the \u003cem\u003eKatatagan\u003c/em\u003e model by Hechanova and colleagues [\u003cspan citationid=\"CR25\" class=\"CitationRef\"\u003e25\u003c/span\u003e]. The following modules comprised the \u003cem\u003eKatatagan\u003c/em\u003e model based on the profile of Filipino disaster survivors: (a) \u003cem\u003eKalakasan\u003c/em\u003e, which refers to focusing on, identifying, and cultivating one\u0026rsquo;s own strengths and personal resources as they recover from disasters; (b) \u003cem\u003eKatawan\u003c/em\u003e, which points towards identifying, understanding, and managing physical reactions to a disaster, such as stress responses an individual feels in the body; (c) \u003cem\u003eKalooban\u003c/em\u003e, which pertains to helping disaster survivors in developing emotional management skills through cognitive reframing; (d) \u003cem\u003eKapaki-pakinabang na Gawain\u003c/em\u003e, which aims towards identifying positive regular activities that will help facilitate recovery; (e) \u003cem\u003eKalutasan at Kaagapay\u003c/em\u003e, which seeks the promotion of effective and systematic problem-solving skills and methods of seeking social support among disaster survivors; and (f) \u003cem\u003eKinabukasan\u003c/em\u003e, which involves identifying goals and developing plans of action to achieve these goals. Figure\u0026nbsp;\u003cspan refid=\"Fig1\" class=\"InternalRef\"\u003e1\u003c/span\u003e illustrates the \u003cem\u003eKatatagan\u003c/em\u003e model and its modules:\u003c/p\u003e \u003cp\u003e \u003c/p\u003e \u003cp\u003eThe term \u003cem\u003eKatatagan\u003c/em\u003e is a Filipino value that closely corresponds to the concept of resilience [\u003cspan citationid=\"CR25\" class=\"CitationRef\"\u003e25\u003c/span\u003e]. By incorporating the \u003cem\u003eKatatagan\u003c/em\u003e model as a framework, this study presented an opportunity to explore a relatively novel field of interest in disaster research through the lens of Filipino psychology. Looking into the possible implications of fatalistic beliefs towards the coping, recovery, and adaptation of Filipino disaster survivors offers the potential to further examine the spiritual aspect of Filipino resilience, while also revealing new targets for resilience programs and interventions.\u003c/p\u003e \u003c/div\u003e\n\u003ch3\u003eResearch Design\u003c/h3\u003e\n\u003cp\u003eThe nature of the research questions inclined the study towards interpretative phenomenological analysis (IPA) as the framework for the research analysis and data collection [\u003cspan citationid=\"CR52\" class=\"CitationRef\"\u003e52\u003c/span\u003e], which will be discussed in detail in the data analysis section. The researcher considered this approach fit for the study as the objective of IPA is to gain an understanding of the lived experiences and personal meanings from a group of individuals who have all experienced a particular phenomenon [\u003cspan citationid=\"CR1\" class=\"CitationRef\"\u003e1\u003c/span\u003e, \u003cspan citationid=\"CR6\" class=\"CitationRef\"\u003e6\u003c/span\u003e, \u003cspan citationid=\"CR7\" class=\"CitationRef\"\u003e7\u003c/span\u003e, \u003cspan citationid=\"CR22\" class=\"CitationRef\"\u003e22\u003c/span\u003e, \u003cspan citationid=\"CR27\" class=\"CitationRef\"\u003e27\u003c/span\u003e, \u003cspan citationid=\"CR31\" class=\"CitationRef\"\u003e31\u003c/span\u003e, \u003cspan citationid=\"CR32\" class=\"CitationRef\"\u003e32\u003c/span\u003e, \u003cspan citationid=\"CR39\" class=\"CitationRef\"\u003e39\u003c/span\u003e]. Following this approach, the researcher aimed to conduct a study on the essence of disaster survivors\u0026rsquo; lived experiences and their individual perspectives and reflections on these experiences to gain a deeper understanding of the investigated phenomenon.\u003c/p\u003e \u003cp\u003eBy virtue of qualitative research assumptions [\u003cspan citationid=\"CR13\" class=\"CitationRef\"\u003e13\u003c/span\u003e], the researcher adopted an ontological position of realism and an epistemological position of subjectivism [\u003cspan citationid=\"CR6\" class=\"CitationRef\"\u003e6\u003c/span\u003e, \u003cspan citationid=\"CR40\" class=\"CitationRef\"\u003e40\u003c/span\u003e]. In line with the interpretivist paradigm, the researcher presumed that reality is subjective and knowledge is gained through an individual\u0026rsquo;s perceptions and experiences. The researcher aimed to capture an in-depth understanding of low SES individuals\u0026rsquo; lived experiences with disasters and their perceptions towards disaster resilience and fatalistic beliefs in the face of these disasters.\u003c/p\u003e \u003cdiv id=\"Sec8\" class=\"Section2\"\u003e \u003ch2\u003eSetting\u003c/h2\u003e \u003cp\u003eThe Philippines is an archipelagic country that is known for frequent natural hazards such as typhoons, earthquakes, and volcanic activity due to its location in the Circum-Pacific Belt [\u003cspan citationid=\"CR10\" class=\"CitationRef\"\u003e10\u003c/span\u003e, \u003cspan citationid=\"CR34\" class=\"CitationRef\"\u003e34\u003c/span\u003e]. The researcher aimed to gather data on the lived experiences of low SES disaster survivors across different regions regarding disaster-related psychological resilience due to many areas in the country being prone to severe natural disasters, and insights on their perspectives towards the \u003cem\u003e\u0026lsquo;bahala na\u0026rsquo;\u003c/em\u003e mentality in the face of these disasters.\u003c/p\u003e \u003cp\u003eAccording to Levin and colleagues [\u003cspan citationid=\"CR37\" class=\"CitationRef\"\u003e37\u003c/span\u003e], natural disasters may have more significant impacts on the poorest communities due to post-disaster stressors such as more limited access to basic needs, difficulties in rebuilding, and displacement to evacuation centers. As such, it is central to the aims of the study to focus its lens on the lived experiences of disaster survivors in the lower income classes to gain a better understanding of their high resilience even in the face of these traumatic events.\u003c/p\u003e \u003c/div\u003e\n\u003ch3\u003eParticipants and Sampling Technique\u003c/h3\u003e\n\u003cp\u003eSix consenting participants were purposively selected to allow the researcher to obtain a detailed analysis of the phenomenon without the risk of an overwhelming amount of research data, in accordance with Smith and Osborn\u0026rsquo;s [\u003cspan citationid=\"CR52\" class=\"CitationRef\"\u003e52\u003c/span\u003e] rule of thumb for best practices in phenomenological studies. The first inclusion criteria targeted disaster survivors whose family incomes fall under two income clusters: (a) poor, with less than ₱12,082 monthly family income, and (b) low-income class (but not poor), with a monthly family income between ₱12,082 and ₱24,164 according to the Philippine Statistics Authority [\u003cspan citationid=\"CR66\" class=\"CitationRef\"\u003e66\u003c/span\u003e]. The second criteria targeted disaster survivors who have tested for high levels of psychological resilience. The instrument used in the screening of participants\u0026rsquo; psychological resilience is the Brief Resilience Scale by Smith and colleagues [\u003cspan citationid=\"CR51\" class=\"CitationRef\"\u003e51\u003c/span\u003e], which was developed as an assessment of an individual\u0026rsquo;s ability to recover from stress.\u003c/p\u003e\n\u003ch3\u003eData Gathering Tools\u003c/h3\u003e\n\u003cp\u003eIn alignment with IPA principles [\u003cspan citationid=\"CR52\" class=\"CitationRef\"\u003e52\u003c/span\u003e], the researcher developed a semi-structured interview guide to support data collection and exploration of disaster-related psychological resilience and fatalistic beliefs from a small sample (see Supplementary Material 1). Participants were invited to participate in single, in-depth interviews virtually through online meeting platforms, which were captured using the applications\u0026rsquo; recording feature with prior consent to record. Before the interview, the participants were asked whether they preferred speaking in English or Filipino for the session. All interviews were held in Filipino and transcribed in English.\u003c/p\u003e \u003cp\u003eIn accordance with guidance for best practices in conducting qualitative research [\u003cspan citationid=\"CR12\" class=\"CitationRef\"\u003e12\u003c/span\u003e], the researcher issued a statement of reflexivity for the study. The researcher held no relationships with the target population, in terms of being in a different income class, having no religious affiliation or beliefs, and having no particularly traumatic experience with natural disasters. The researcher also ensured that only neutral responses are given to participants during interviews so as not to influence further responses.\u003c/p\u003e \u003cp\u003eTo ensure the validity of the interview questions in relation to the research objectives and target population, the researcher submitted the interview questions to a domain expert for evaluation. The translated interview transcripts and identified themes from the subsequent data were also validated with the participants prior to proceeding with the results and discussion sections.\u003c/p\u003e \u003cdiv id=\"Sec11\" class=\"Section2\"\u003e \u003ch2\u003eData Analysis\u003c/h2\u003e \u003cp\u003ePrior to the study, the researcher facilitated \u0026lsquo;bracketing\u0026rsquo; to reflect on her own perspectives and statements regarding the topic of interest. The researcher also utilized a reflexive diary throughout the research process to record and maintain awareness of personal standpoints that may influence the study. Endeavoring to explore low SES disaster survivors\u0026rsquo; lived experiences and their own interpretations of the possible implications of the \u003cem\u003e\u0026lsquo;bahala na\u0026rsquo;\u003c/em\u003e mentality on disaster-related psychological resilience, the study\u0026rsquo;s analysis procedures closely followed the guidelines for IPA studies by Smith and Osborn [\u003cspan citationid=\"CR52\" class=\"CitationRef\"\u003e52\u003c/span\u003e] which are rooted in phenomenological, hermeneutic, and idiographic philosophies.\u003c/p\u003e \u003cp\u003eTo maintain an idiographic approach, each case was analyzed separately [\u003cspan citationid=\"CR38\" class=\"CitationRef\"\u003e38\u003c/span\u003e]. Each interview recording was transcribed and analyzed through the following steps: (1) reading and re-reading, (2) initial noting, (3) developing emergent themes, (4) searching for connections across emergent themes, (5) moving onto the next case, and (6) looking for patterns across the cases. Transcripts of interviews written in Filipino were translated into English and reviewed with the participants to avoid losing the transcripts\u0026rsquo; original meanings in translation.\u003c/p\u003e \u003c/div\u003e"},{"header":"Results","content":"\u003cp\u003eTable\u0026nbsp;\u003cspan refid=\"Tab1\" class=\"InternalRef\"\u003e1\u003c/span\u003e shows the participants\u0026rsquo; demographics and characteristics. Each participant\u0026rsquo;s codename reflects their gender, age, and the disaster that they experienced.\u003c/p\u003e \u003cp\u003e \u003cdiv class=\"gridtable\"\u003e\u003ctable float=\"Yes\" id=\"Tab1\" border=\"1\"\u003e \u003ccaption language=\"En\"\u003e \u003cdiv class=\"CaptionNumber\"\u003eTable 1\u003c/div\u003e \u003cdiv class=\"CaptionContent\"\u003e \u003cp\u003eStudy Sample Demographics and Characteristics\u003c/p\u003e \u003c/div\u003e \u003c/caption\u003e \u003ccolgroup cols=\"5\"\u003e \u003cdiv align=\"left\" class=\"colspec\" colname=\"c1\" colnum=\"1\"\u003e\u003c/div\u003e \u003cdiv align=\"char\" char=\".\" class=\"colspec\" colname=\"c2\" colnum=\"2\"\u003e\u003c/div\u003e \u003cdiv align=\"left\" class=\"colspec\" colname=\"c3\" colnum=\"3\"\u003e\u003c/div\u003e \u003cdiv align=\"left\" class=\"colspec\" colname=\"c4\" colnum=\"4\"\u003e\u003c/div\u003e \u003cdiv align=\"left\" class=\"colspec\" colname=\"c5\" colnum=\"5\"\u003e\u003c/div\u003e \u003cthead\u003e \u003ctr\u003e \u003cth align=\"left\" colname=\"c1\"\u003e \u003cp\u003eCodename\u003c/p\u003e \u003c/th\u003e \u003cth align=\"left\" colname=\"c2\"\u003e \u003cp\u003eAge\u003c/p\u003e \u003c/th\u003e \u003cth align=\"left\" colname=\"c3\"\u003e \u003cp\u003eGender\u003c/p\u003e \u003c/th\u003e \u003cth align=\"left\" colname=\"c4\"\u003e \u003cp\u003eSES\u003c/p\u003e \u003c/th\u003e \u003cth align=\"left\" colname=\"c5\"\u003e \u003cp\u003eDisaster Experienced\u003c/p\u003e \u003c/th\u003e \u003c/tr\u003e \u003c/thead\u003e \u003ctbody\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003eTVE43F\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c2\"\u003e \u003cp\u003e43\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c3\"\u003e \u003cp\u003eF\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c4\"\u003e \u003cp\u003ePoor\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c5\"\u003e \u003cp\u003e2020 Taal Volcano Eruption\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003eSLM32M\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c2\"\u003e \u003cp\u003e32\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c3\"\u003e \u003cp\u003eM\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c4\"\u003e \u003cp\u003eLow-income class\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c5\"\u003e \u003cp\u003e2006 Southern Leyte Mudslide\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003eSTY25F\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c2\"\u003e \u003cp\u003e25\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c3\"\u003e \u003cp\u003eF\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c4\"\u003e \u003cp\u003eLow-income class\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c5\"\u003e \u003cp\u003e2013 Super Typhoon Yolanda\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003eTVE35M\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c2\"\u003e \u003cp\u003e35\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c3\"\u003e \u003cp\u003eM\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c4\"\u003e \u003cp\u003ePoor\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c5\"\u003e \u003cp\u003e2020 Taal Volcano Eruption\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003eCSE19F\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c2\"\u003e \u003cp\u003e19\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c3\"\u003e \u003cp\u003eF\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c4\"\u003e \u003cp\u003ePoor\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c5\"\u003e \u003cp\u003e2019 Cotabato Series of Earthquakes\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003ctr\u003e \u003ctd align=\"left\" colname=\"c1\"\u003e \u003cp\u003eLEQ60M\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"char\" char=\".\" colname=\"c2\"\u003e \u003cp\u003e60\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c3\"\u003e \u003cp\u003eM\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c4\"\u003e \u003cp\u003eLow-income class\u003c/p\u003e \u003c/td\u003e \u003ctd align=\"left\" colname=\"c5\"\u003e \u003cp\u003e1990 Luzon Earthquake\u003c/p\u003e \u003c/td\u003e \u003c/tr\u003e \u003c/tbody\u003e \u003c/colgroup\u003e \u003c/table\u003e\u003c/div\u003e \u003c/p\u003e \u003cp\u003eThree superordinate themes emerged from analysis of the transcripts. The first superordinate theme, \u0026lsquo;Lived Experiences of Filipino Disaster Survivors\u0026rsquo;, illustrated the narratives and experiences of the participants under two subordinate themes: (a) Trials and Tribulations during Disasters and (b) Health Impacts of Disasters. The second superordinate them, \u0026lsquo;\u003cem\u003eKatatagan\u003c/em\u003e: Meaning-making and Resilience in the Context of Disasters\u0026rsquo;, discussed how participants\u0026rsquo; make meaning out of their experiences and display resilience strategies in response to disasters under two respective subordinate themes: (a) Meaning-making in the Context of Disasters and (b) Recovery, Coping, and Adaptation to Disasters. The third superordinate theme, \u0026lsquo;\u003cem\u003eBahala Na\u003c/em\u003e: Fatalistic Resignation or Faithful Optimism\u0026rsquo;, explored the participants\u0026rsquo; displays of fatalism in the face of disasters. Figure\u0026nbsp;\u003cspan refid=\"Fig2\" class=\"InternalRef\"\u003e2\u003c/span\u003e shows the dendrogram of the emergent themes extracted from the data.\u003c/p\u003e \u003cp\u003e \u003c/p\u003e \u003cdiv id=\"Sec13\" class=\"Section2\"\u003e \u003ch2\u003eSuperordinate Theme 1: Lived Experiences of Filipino Disaster Survivors\u003c/h2\u003e \u003cp\u003eThis theme encompasses participants\u0026rsquo; recollections of disaster-related experiences, including the difficulties and challenges they faced, the lasting impacts of disasters on various aspects of their lives, and the meaning-making and resilience borne of these experiences.\u003c/p\u003e \u003c/div\u003e \u003cdiv id=\"Sec14\" class=\"Section2\"\u003e \u003ch2\u003eTrials and Tribulations during Disasters\u003c/h2\u003e \u003cp\u003eNarratives of participants reflected that displacement from residences and damage or destruction of property were one of the most common direct impacts of disasters on populations living in disaster-prone areas. Lack of resources posed an added difficulty to rebuilding their homes, resulting in increased vulnerability to prolonged stress reactions following the disasters.\u003c/p\u003e \u003cp\u003eTVE43F: \u003cem\u003e\u0026ldquo;We could only bring a few belongings. My family and I, we did not know where to go. So, when I saw our house after several months [at an evacuation center], I was devastated. It was just ash everywhere in our municipality. Our house was buried in so much ash that I just cried.\u0026rdquo;\u003c/em\u003e\u003c/p\u003e \u003cp\u003eThough considered an indirect impact of disaster, displacement from their area of residence consequently resulted in loss of livelihood which exacerbated the disaster survivors\u0026rsquo; financial instability and difficulties due to lack of resources.\u003c/p\u003e \u003cp\u003eTVE35M: \u003cem\u003e\u0026ldquo;My job, it was expected but I was laid off and had no source of income except doing some small jobs.\u0026rdquo;\u003c/em\u003e\u003c/p\u003e \u003cp\u003eIn an already vulnerable population, children of low-income families living in disaster-prone areas were even more vulnerable to the impacts of disasters. Their physical constitution made them more prone to health risks and injuries in hazardous environments. Younger disaster survivors were also affected by indirect disaster impacts such as being cut off from schooling and limited access to proper healthcare.\u003c/p\u003e \u003cp\u003eSTY25F: \u003cem\u003e\u0026ldquo;The flood got so high it reached up to several feet in just minutes. I was still a kid back then so it was easily way past my height. I got separated from my family. The water was so cold, it felt like I was freezing while I was trying to fight against the flood.\u0026rdquo;\u003c/em\u003e\u003c/p\u003e \u003cp\u003eWhen asked about their disaster experiences, participants expressed their awareness of their vulnerability to natural disasters due to the location of their residence. They were also mindful of the dangers of living in disaster-prone areas or locations that were at risk of large-scale disasters such as mountainsides and regions surrounding volcanoes or fault lines.\u003c/p\u003e \u003cp\u003eTVE43F: \u003cem\u003e\u0026ldquo;We live near Taal, so we noticed the smoke before we found out what was happening on TV.\u0026rdquo;\u003c/em\u003e\u003c/p\u003e \u003cp\u003eAt the onset of the disasters, recognition of impending danger and situational awareness were common factors that contributed to the participants\u0026rsquo; survival. The participants displayed the capability to adapt to a hazardous situation and to make split-second decisions to get themselves and their families away from immediate danger despite the myriads of emotions they were feeling in those moments.\u003c/p\u003e \u003cp\u003eTVE35M: \u003cem\u003e\u0026ldquo;I told myself, if this does not stop by tomorrow morning, we will have to leave. [The smog] was not healthy for my parents anymore.\u0026rdquo;\u003c/em\u003e\u003c/p\u003e \u003cp\u003eLEQ60M: \u003cem\u003e\u0026ldquo;At one point there, I did not think much anymore. I just felt it, I needed to run outside. It was not safe anymore inside.\u0026rdquo;\u003c/em\u003e\u003c/p\u003e \u003cp\u003eSocial cues and warnings from authorities and other people in the surrounding environment have also been found to urge the participants to flee from the disaster\u0026rsquo;s direct impact. Participants\u0026rsquo; engagement in fleeing from the disaster\u0026rsquo;s area of impact was more pronounced when orders to evacuate were issued by authority figures.\u003c/p\u003e \u003cp\u003eSLM32M: \u003cem\u003e\u0026ldquo;We all tried getting out as fast as we can when we saw how scared the teacher was. Some of my classmates sitting near the windows tried looking outside to see if [the mudslide] was real, but our teacher made us get out.\u0026rdquo;\u003c/em\u003e\u003c/p\u003e \u003c/div\u003e \u003cdiv id=\"Sec15\" class=\"Section2\"\u003e \u003ch2\u003eHealth Impacts of Disasters\u003c/h2\u003e \u003cp\u003eAs the disasters unfolded, several impacts to disaster survivors\u0026rsquo; health and well-being were noted in their narratives. Fear, distress, and anxiety were markedly observed in the descriptions of their emotions during the disasters. Worry over family members was also identified in all participants. Feelings of unreality over the suddenness and severity of the disasters have also been voiced by participants.\u003c/p\u003e \u003cp\u003eSTY25F: \u003cem\u003e\u0026ldquo;Oh God, I pray you never experience that. It was terrifying to see how fast the water rose. It was like a flash flood but a hundred times worse.\u0026rdquo;\u003c/em\u003e\u003c/p\u003e \u003cp\u003eSimilarly, disasters pose negative impacts on the mental health of disaster survivors. Vivid recollection of the traumatic experiences was a hallmark observation across all participants. Their narratives were described in clear detail even years after the event, as noted in depictions of sensory memories related to the disaster.\u003c/p\u003e \u003cp\u003eTVE35M: \u003cem\u003e\u0026ldquo;Every time I peeked outside the windows with my flashlight\u0026hellip; there on the streets, it was like something out of a horror movie. I can see the ash with my flashlight, but I could not see the streets even with the lamppost near our house. That is how bad it was.\u0026rdquo;\u003c/em\u003e\u003c/p\u003e \u003cp\u003eFeelings of hopelessness and helplessness were also evident across participants. In the case of TVE35M, his feelings of helplessness have given way to catastrophic thinking and ruminating on worse case scenarios that may have happened because of his decisions during the disaster.\u003c/p\u003e \u003cp\u003eTVE35M: \u003cem\u003e\"Imagine if I got stuck there. I would not even have gotten home to my family. I kept thinking of my family, like what if we had not gotten out of there the next day. Eh, a few days later it just got worse.\u0026rdquo;\u003c/em\u003e\u003c/p\u003e \u003cp\u003eOther common reactions to the traumatic experience of disasters among the participants were guilt and shame. These feelings were perceived in different forms among the participants, such as criticizing oneself for their reactions to the traumatic experience, blaming oneself for not acting to avoid the traumatic experience, and thinking of how one should have handled the traumatic experience differently.\u003c/p\u003e \u003cp\u003eLEQ60M: \u003cem\u003e\u0026ldquo;I feel like, those people who died around me, they will haunt me forever. So, I kept thinking, what if I stopped to save them. Maybe I could have helped [my coworker] too. There was that regret, eh. There will always be regret.\u0026rdquo;\u003c/em\u003e\u003c/p\u003e \u003cp\u003eThe negative impacts of disasters on a person\u0026rsquo;s well-being may also manifest in physiological issues, such as difficulty in sleeping, loss of appetite, and recurrent nightmares. These issues may even continue to persist for a prolonged period following the disaster. It can be inferred from the participants\u0026rsquo; responses that these physiological issues were a result of heightened stress and anxiety due to the disaster.\u003c/p\u003e \u003cp\u003eLEQ60M: \u003cem\u003e\u0026ldquo;That event is forever embedded in my brain. My God, every time I slept, I kept having nightmares of that day. It was like even in my sleep, I cannot escape the earthquake.\u0026rdquo;\u003c/em\u003e\u003c/p\u003e \u003c/div\u003e \u003cdiv id=\"Sec16\" class=\"Section2\"\u003e \u003ch2\u003eSuperordinate Theme 2: Katatagan: Meaning-making and Resilience in the Context of Disasters\u003c/h2\u003e \u003cp\u003eThis superordinate theme is further divided into the subordinate themes of (a) Meaning-making in the Context of Disasters and (b) Recovery, Coping, and Adaptation to Disasters to discuss Filipino disaster survivors\u0026rsquo; resilience in depth.\u003c/p\u003e \u003c/div\u003e \u003cdiv id=\"Sec17\" class=\"Section2\"\u003e \u003ch2\u003eMeaning-making in the Context of Disasters\u003c/h2\u003e \u003cp\u003eIn the context of disasters, meaning-making processes were typically found in a disaster survivor\u0026rsquo;s appraisal and interpretation of the traumatic event. These can be seen in how they perceive disasters, how they regain control after experiencing a traumatic event, how they move forward, and how they find and cultivate their personal strengths.\u003c/p\u003e \u003cp\u003eFilipino disaster survivors\u0026rsquo; perception of disasters can be observed in response patterns that indicate the suddenness and severity of disasters. Participants\u0026rsquo; exclamations and descriptions of the devastation that disasters cause collectively pointed towards the experience of nature\u0026rsquo;s unpredictability and harshness.\u003c/p\u003e \u003cp\u003eCSE19F: \u003cem\u003e\u0026ldquo;After [the earthquake] happened, I realized it can happen again. We were also taught in school before that we cannot really know when these disasters will happen.\u0026rdquo;\u003c/em\u003e\u003c/p\u003e \u003cp\u003eA particularly insightful perspective gleaned from the disaster survivors was their perception of disasters not as divine punishments, but as challenges of a religious nature.\u003c/p\u003e \u003cp\u003eSTY25F: \u003cem\u003e\u0026ldquo;Actually, for something like [Typhoon] Yolanda, who knows [why disasters happen]? But for me, maybe it is an act of God. Maybe if we all had a big challenge to experience once in a lifetime, ours was Yolanda.\u0026rdquo;\u003c/em\u003e\u003c/p\u003e \u003cp\u003eThis perception was further supported by participants\u0026rsquo; statements in regaining control, to acknowledge the importance of focusing on what people can control and act on in times of uncertainty and adversity.\u003c/p\u003e \u003cp\u003eTVE43F: \u003cem\u003e\u0026ldquo;Even if our prayers are strong, we still need to make do with what we have. You know what they say, God gives mercy to those who help themselves.\u0026rdquo;\u003c/em\u003e\u003c/p\u003e \u003cp\u003eDisaster survivors\u0026rsquo; meaning-making in the context of disasters was considerably evident in the module of \u003cem\u003eKinabukasan\u003c/em\u003e from the \u003cem\u003eKatatagan\u003c/em\u003e model. The ways in which a disaster survivor seeks to move forward have been found in exclamations of hope and appreciation for life, self-improvement, and desire to reprioritize life. In the same sense, moving forward is subsequent to the understanding that while a traumatic experience may remain part of one\u0026rsquo;s life, there is still a future beyond it. In \u003cem\u003eKinabukasan\u003c/em\u003e, disaster survivors strive to create new meaning out of adversity, which allows them to feel less distressed and become more resilient in the face of suffering and loss.\u003c/p\u003e \u003cp\u003eSTY25F: \u003cem\u003e\u0026ldquo;I still looked forward to going back to school. It took them a long time to fix the school building, but I was so happy when I can go to classes again. I hope we do not lose hope no matter what disasters happen. Just like our plants, we can grow again after the destruction around us.\u0026rdquo;\u003c/em\u003e\u003c/p\u003e \u003cp\u003e \u003cem\u003eKalakasan\u003c/em\u003e, on the other hand, exemplified the integrity of Filipino disaster survivors\u0026rsquo; resilience through their displays of personal growth. It is through finding and cultivating personal strengths that disaster survivors found meaning in their humanity. It was through these that despite their limited capabilities in the face of nature, even the strongest storms can be weathered through faith in human action.\u003c/p\u003e \u003cp\u003eSTY25F: \u003cem\u003e\u0026ldquo;Even though we suffered a lot and lost so much, we kept standing back up again and again. Keep doing what you can for your future. Just like we did, utilize your capabilities, so you can recover. You may feel vulnerable after losing so much, but you are still capable. We can always recover as long as we survive.\u0026rdquo;\u003c/em\u003e\u003c/p\u003e \u003c/div\u003e \u003cdiv id=\"Sec18\" class=\"Section2\"\u003e \u003ch2\u003eRecovery, Coping, and Adaptation to Disasters\u003c/h2\u003e \u003cp\u003eIn the aftermath of their experiences, participants displayed the capability to understand how their thoughts can influence their emotions and to learn skills that enables them to reframe unhelpful thoughts, as in the module of \u003cem\u003eKalooban\u003c/em\u003e. When asked about how they dealt with the challenges they faced, participants discussed how they acted on the negative emotions they felt that may impede their recovery if not addressed.\u003c/p\u003e \u003cp\u003eSTY25F: \u003cem\u003e\u0026ldquo;I would say, those first few days after our house got destroyed\u0026hellip; I would say that was the time I felt most grateful. Well, usually people would think that we would all just be sad or that we would all be grieving our losses. But for me and my family that time, when we sat together after the storm passed, we were really just grateful.\u0026rdquo;\u003c/em\u003e\u003c/p\u003e \u003cp\u003eA module of the \u003cem\u003eKatatagan\u003c/em\u003e model that emerged from participants\u0026rsquo; narratives was \u003cem\u003eKapaki-pakinabang na Gawain\u003c/em\u003e. Participants engaged in positive activities that helped to improve their quality of life or regain a sense of normalcy after the disaster.\u003c/p\u003e \u003cp\u003eTVE43F: \u003cem\u003e\u0026ldquo;I guess what I did was planting. We are kind of lucky here, you see, with the large fields. So, I was able to plant all kinds of things, mostly small vegetables. It was relaxing. I feel like it takes my mind off bad thoughts.\u0026rdquo;\u003c/em\u003e\u003c/p\u003e \u003cp\u003eAnother module that was observed in participants\u0026rsquo; resilience strategies was \u003cem\u003eKalutasan at Kaagapay\u003c/em\u003e. In settings where access to recovery resources was limited, low-income disaster survivors often found themselves grappling with lack of basic needs and health and security concerns. However, despite shortages in resources and displacement from livelihoods, the participants were able to find the means to identify possible solutions to these pressing concerns and act on them accordingly.\u003c/p\u003e \u003cp\u003eCSE19F: \u003cem\u003e\u0026ldquo;Our farm survived. So, our family still had a way to get money. It took a while but it gave us enough money to repair our house eventually. For me, when I saw our farm was still there, even though it was damaged, it made me appreciate what our family had. It was like, even after our house got destroyed, we still have something to help us live.\u0026rdquo;\u003c/em\u003e\u003c/p\u003e \u003cp\u003ePerhaps the most notable factor that contributed to the resilience of the disaster survivors was social support. Participants have stressed the significance of having \u003cem\u003eKaagapay\u003c/em\u003e, a support system, in times of uncertainty and adversity. The presence of a good social support system has been found to be an important aspect of their recovery, which also further helped them become more resilient by strengthening relationships with their friends and families and forming bonds with their fellow disaster survivors.\u003c/p\u003e \u003cp\u003eSLM32M: \u003cem\u003e\u0026ldquo;I think what really helped us most after the landslide was the support from our community. Our municipality may be small, but the people have big hearts. Especially during those hard times, we all knew we lost a lot because of the landslide. We were all in it together. So, sometimes, when I visit the landslide site, I get to talk to some of the people who also lost their families under the mud. We get to remember the people we lost and comfort each other. And I guess at some point I realized I was not alone in grieving.\u0026rdquo;\u003c/em\u003e\u003c/p\u003e \u003c/div\u003e \u003cdiv id=\"Sec19\" class=\"Section2\"\u003e \u003ch2\u003eSuperordinate Theme 3: Bahala Na: Fatalistic Resignation or Faithful Optimism\u003c/h2\u003e \u003cp\u003eThis superordinate theme discusses the \u003cem\u003e\u0026lsquo;bahala na\u0026rsquo;\u003c/em\u003e mentality with regards to Filipino disaster survivors\u0026rsquo; resilience.\u003c/p\u003e \u003cp\u003eDespite its negative connotations in media and in some literature, participants\u0026rsquo; responses pointed towards a positive meaning. While not always directly uttered, participants have evoked \u003cem\u003e\u0026lsquo;bahala na\u0026rsquo;\u003c/em\u003e in statements depicting religious gratitude and faith.\u003c/p\u003e \u003cp\u003eLEQ60M: \u003cem\u003e\u0026ldquo;After that earthquake, I valued my own life more. I am grateful to God that I am still alive. What I can say is, these disasters, big or small\u0026hellip; we should remember them. Every time you see a disaster on the news, remember them and the people who suffered. You can never know if it will happen to you too, so always be prepared. And pray, pray that it never happens. A lot of us who experienced these, we may not have a lot of resources to help us get back on our feet, but our faith will not fail us.\u0026rdquo;\u003c/em\u003e\u003c/p\u003e \u003cp\u003eThis was further supported by their expressions of religious determinism and beliefs in divine intervention, most of which have suggested that they have already done everything that they can with the limited resources that they have and so they will leave the rest in the care of God.\u003c/p\u003e \u003cp\u003eTVE35M: \u003cem\u003e\u0026ldquo;Of course, the most important for me is our Lord God. The Bible itself says so, right? I can do anything\u0026hellip; through Christ who strengthens me. The fact that we are alive today is proof that God watches over us. We may have lost a lot of things, but trust in His plan. All of us will get through these.\u0026rdquo;\u003c/em\u003e\u003c/p\u003e \u003cp\u003eThe \u003cem\u003e\u0026lsquo;bahala na\u0026rsquo;\u003c/em\u003e mentality can also be observed in subtle manifestations of fatalistic beliefs and attitudes exhibited in their responses.\u003c/p\u003e \u003cp\u003eSLM32M: \u003cem\u003e\u0026ldquo;God knows how much I said [\u0026ldquo;bahala na\u0026rdquo;] every time things got hard after the landslide. Usually, in my mind, we already did what we can, and whatever happens, we leave it in the hands of God.\u0026rdquo;\u003c/em\u003e\u003c/p\u003e \u003c/div\u003e"},{"header":"Discussion","content":"\u003cp\u003eTallying participants according to their socio-economic status, three participants belong to the Poor classification, with a monthly family income of less than ₱12,082, and three participants belong to the Low-income Class (but not poor) classification, with a monthly family income falling between ₱12,082 and ₱24,164. Participants resided in areas that were either at risk of constant exposure to disasters such as typhoons and landslides or situated in regions that could potentially be struck by volcanic eruptions or earthquakes [\u003cspan citationid=\"CR10\" class=\"CitationRef\"\u003e10\u003c/span\u003e, \u003cspan citationid=\"CR19\" class=\"CitationRef\"\u003e19\u003c/span\u003e, \u003cspan citationid=\"CR28\" class=\"CitationRef\"\u003e28\u003c/span\u003e, \u003cspan citationid=\"CR59\" class=\"CitationRef\"\u003e59\u003c/span\u003e].\u003c/p\u003e \u003cp\u003eBased on their narratives, participants possessed awareness of the dangers of living in disaster-prone areas, suggesting a foundation of knowledge in disaster preparedness and survival that contributes to their resilience [\u003cspan citationid=\"CR41\" class=\"CitationRef\"\u003e41\u003c/span\u003e]. Survival responses recounted by the disaster survivors with a primary reliance on recognition of impending disasters and awareness of the danger they were currently experiencing during the disaster supports the notion that their resilience is borne out of their adaptation to the constant threat of disasters [\u003cspan citationid=\"CR4\" class=\"CitationRef\"\u003e4\u003c/span\u003e].\u003c/p\u003e \u003cp\u003eIn the category pertaining to the impacts of disasters, participants recounted the difficulties that they experienced during and after the disasters. Loss of lives, property, and livelihood, displacement, and disruption of education were the prominent difficulties that survivors suffered with. Consequently, these disaster impacts further exacerbated their financial instability and presented challenges in recovery [\u003cspan citationid=\"CR3\" class=\"CitationRef\"\u003e3\u003c/span\u003e, \u003cspan citationid=\"CR54\" class=\"CitationRef\"\u003e54\u003c/span\u003e, \u003cspan citationid=\"CR61\" class=\"CitationRef\"\u003e61\u003c/span\u003e]. This is further substantiated by the subordinate theme addressing the health impacts of disasters. Participants reported several negative effects of disasters on their health and well-being on an emotional, psychological, and physiological level, some of which have even lasted for years following the event due to limited access to medical and mental health services [\u003cspan citationid=\"CR65\" class=\"CitationRef\"\u003e65\u003c/span\u003e].\u003c/p\u003e \u003cp\u003eFive modules of the \u003cem\u003eKatatagan\u003c/em\u003e model were reflected in the participants\u0026rsquo; responses throughout the categories regarding meaning-making and resilience strategies. The subordinate theme of meaning-making in the context of disasters concerns a crucial point of discussion on how disaster survivors perceive disasters and attribute their personal meanings and lessons to these experiences. Survivors described their experiences as challenges to overcome, contrary to a previous study\u0026rsquo;s depiction of natural disasters being the wrath of a vengeful God [\u003cspan citationid=\"CR5\" class=\"CitationRef\"\u003e5\u003c/span\u003e]. These statements were further corroborated by their expressions referring to the unpredictability and harshness of the disasters, that such is the nature of challenges that were an act of God.\u003c/p\u003e \u003cp\u003eResponses relating to the modules of \u003cem\u003eKinabukasan\u003c/em\u003e and \u003cem\u003eKalakasan\u003c/em\u003e highlight the capability of participants to adapt and learn from their experiences, while also being able to create new meaning out of the adversities they faced [\u003cspan citationid=\"CR36\" class=\"CitationRef\"\u003e36\u003c/span\u003e, \u003cspan citationid=\"CR45\" class=\"CitationRef\"\u003e45\u003c/span\u003e, \u003cspan citationid=\"CR50\" class=\"CitationRef\"\u003e50\u003c/span\u003e]. It can be inferred from these categories that disaster survivors with high resilience are able to recontextualize and reclaim their power after a traumatic event, from \u0026ldquo;I\u0026rsquo;m a victim of disaster\u0026rdquo; to \u0026ldquo;I\u0026rsquo;m a disaster survivor\u0026rdquo; and that they are now prepared for another event like what they have experienced and that they are prepared to help others. From their narratives, making meaning is in figuring out how to live again and how to live a life after that traumatic experience.\u003c/p\u003e \u003cp\u003eThe modules of \u003cem\u003eKalooban, Kapaki-pakinabang na Gawain\u003c/em\u003e, and \u003cem\u003eKalutasan at Kaagapay\u003c/em\u003e support existing literature on the nature of Filipino resilience. \u003cem\u003eKalooban\u003c/em\u003e (managing thoughts and emotions) reflects the ability of Filipino disaster survivors to bear their hardships more lightly by challenging negative emotions and reframing unhelpful thoughts [\u003cspan citationid=\"CR15\" class=\"CitationRef\"\u003e15\u003c/span\u003e]. On the other hand, \u003cem\u003eKapaki-pakinabang na Gawain\u003c/em\u003e (positive activities) and \u003cem\u003eKalutasan at Kaagapay\u003c/em\u003e (seeking solutions and support) were a testament to the Filipinos\u0026rsquo; ability to improvise and utilize their limited resources to bounce back from losses and become better equipped for future adversities [\u003cspan citationid=\"CR4\" class=\"CitationRef\"\u003e4\u003c/span\u003e]. This capability to make use of resources at hand without solely relying on disaster relief aid shows the resilience of Filipinos in adapting to the changes that disasters bring [\u003cspan citationid=\"CR42\" class=\"CitationRef\"\u003e42\u003c/span\u003e]. Furthermore, participants have described a remarkable sense of connectedness with their interpersonal relationships and community. Their narratives tell a tale of strengthened connections with friends and family over shared disaster experiences, and like so at the community level where survivors expressed gratitude to the rescuers and volunteers for coming together to provide them aid. Numerous passages also referenced how fellow disaster survivors banded together in emotional connection through shared grief and camaraderie to rebuild their community and to improve their resilience against future disasters.\u003c/p\u003e \u003cp\u003eParticipants\u0026rsquo; narratives were examined for insights into the \u003cem\u003e\u0026lsquo;bahala na\u0026rsquo;\u003c/em\u003e mentality. Responses coded in this superordinate theme were saliently positive in nature and were primarily focused on faith. Participants emphasized the importance of spirituality in the face of disasters and the significance of gratitude and belief in God. These findings echo results from a previous study suggesting that spirituality and religion were hallmarks of Filipino resilience [\u003cspan citationid=\"CR2\" class=\"CitationRef\"\u003e2\u003c/span\u003e, \u003cspan citationid=\"CR57\" class=\"CitationRef\"\u003e57\u003c/span\u003e]. Expressions of religious determinism arose repeatedly throughout this theme. While these statements suggest that participants view disasters as out of their control and that their lives are in the hands of the divine, participants reiterated doing everything they can to survive despite their limited resources and abilities. These findings challenge the negative connotations of fatalism, wherein previous studies state that fatalism is attributed to powerlessness and resignation to stressful events and leaving everything to chance [\u003cspan citationid=\"CR8\" class=\"CitationRef\"\u003e8\u003c/span\u003e, \u003cspan citationid=\"CR9\" class=\"CitationRef\"\u003e9\u003c/span\u003e, \u003cspan citationid=\"CR20\" class=\"CitationRef\"\u003e20\u003c/span\u003e, \u003cspan citationid=\"CR64\" class=\"CitationRef\"\u003e64\u003c/span\u003e]. Instead, \u003cem\u003e\u0026lsquo;bahala na\u0026rsquo;\u003c/em\u003e is an expression of courage and optimism in the face of uncertainty and even with a lack of resources [\u003cspan citationid=\"CR5\" class=\"CitationRef\"\u003e5\u003c/span\u003e, \u003cspan citationid=\"CR26\" class=\"CitationRef\"\u003e26\u003c/span\u003e, \u003cspan citationid=\"CR35\" class=\"CitationRef\"\u003e35\u003c/span\u003e]. Considering the context of circumstances in which \u003cem\u003e\u0026lsquo;bahala na\u0026rsquo;\u003c/em\u003e was evoked by disaster survivors, saying \u003cem\u003e\u0026lsquo;bahala na\u0026rsquo;\u003c/em\u003e was not their first option in dealing with adversities. Participants\u0026rsquo; responses strongly indicate that \u003cem\u003e\u0026lsquo;bahala na\u0026rsquo;\u003c/em\u003e is only uttered after they have exhausted all avenues of preparation for disasters, and yet their future remains uncertain due to the unpredictability of nature. Disaster survivors have already calculated the odds and faced their hardships head on as they let go of their fears and let God watch over them [\u003cspan citationid=\"CR26\" class=\"CitationRef\"\u003e26\u003c/span\u003e]. In this regard, while fatalism is generally defined as abject surrender in the belief that human beings are powerless to change events that are outside of their control, the cultural origins of \u003cem\u003e\u0026lsquo;bahala na\u0026rsquo;\u003c/em\u003e differs in the sense that while Filipinos cannot decide the outcome of their actions, they will do everything they can with what they have to remain resilient even in the face of calamity.\u003c/p\u003e"},{"header":"Conclusion","content":"\u003cp\u003eExisting literature have expounded on psychological resilience as a protective factor and the higher vulnerability of individuals with low SES in the context of disasters. Previous studies have also discussed the implications of fatalism as a plausible contributor to an individual\u0026rsquo;s response to adversities. To address the research questions, the researcher endeavored to examine the lived experiences of low SES Filipino disaster survivors with high resilience, and gain in-depth insights into their meaning-making processes and resilience strategies through their narratives. The results of the study similarly revealed the vulnerability of low SES survivors living in disaster-prone areas to various disaster impacts and to negative effects on their health and well-being. The high resilience of Filipino disaster survivors is evidenced by resilience strategies reflected in the \u003cem\u003eKatatagan\u003c/em\u003e model, as well as meaning-making processes that help them to move forward and improve their quality of life following a disaster. The study also unveiled that, through the lens of Filipinos, the \u003cem\u003e\u0026lsquo;bahala na\u0026rsquo;\u003c/em\u003e mentality is not wholly fatalistic resignation as some studies have described the concept, but rather a display of faithful optimism in response to uncertainty and adversity.\u003c/p\u003e \u003cdiv id=\"Sec22\" class=\"Section2\"\u003e \u003ch2\u003eLimitations and Further Study\u003c/h2\u003e \u003cp\u003eWith only five modules of the \u003cem\u003eKatatagan\u003c/em\u003e model emerging from the narratives of participants, the researcher suggests further investigation of disaster survivors\u0026rsquo; recovery, coping, and adaptation strategies that may reveal evidence of the \u003cem\u003eKatawan\u003c/em\u003e (managing physical reactions) module. The inclusion of additional interview prompts, such as questions pertaining to how disaster survivors manage physiological responses to disasters, is strongly recommended.\u003c/p\u003e \u003cp\u003eSupporting the study\u0026rsquo;s positive findings on \u003cem\u003e\u0026lsquo;bahala na\u0026rsquo;\u003c/em\u003e, the researcher proposes the development of an assessment tool on this factor as a variable of disaster-related psychological resilience. It is encouraged to consider the following points of investigation: (a) to what degree is \u003cem\u003e\u0026lsquo;bahala na\u0026rsquo;\u003c/em\u003e a show of surrender or a display of optimism and (b) at what point does \u003cem\u003e\u0026lsquo;bahala na\u0026rsquo;\u003c/em\u003e contribute to Filipino resilience in the context of disasters.\u003c/p\u003e \u003cp\u003e Understanding the inner workings of Filipino disaster survivors\u0026rsquo; resilience provided the opportunity to focus on how they can make new meaning out of their traumatic experiences and bounce back stronger from adversity. This, in turn, lays the groundwork for culturally-specific interventions and resilience training programs that can further expand on the \u003cem\u003eKatatagan\u003c/em\u003e model. Furthermore, while Filipino resilience has been duly referenced\u0026mdash;and at times romanticized\u0026mdash;in the media, a crucial consideration for practical implications in this area of research is a more rigorous assessment of the needs of people who are struck by disasters. By extension, first aid and recovery services should also be extended to address the negative psychological effects of disasters on survivors.\u003c/p\u003e \u003cp\u003eConsidering that \u003cem\u003e\u0026lsquo;bahala na\u0026rsquo;\u003c/em\u003e is culturally specific to Filipinos, further studies about the implications of fatalistic beliefs on the psychological resilience of disaster survivors from other populations is strongly encouraged.\u003c/p\u003e \u003c/div\u003e"},{"header":"Declarations","content":"\u003cp\u003e\u003cstrong\u003eEthics Approval and Consent to Participate\u003c/strong\u003e\u003c/p\u003e\n\u003cp\u003eIn consideration of the study dealing with sensitive information regarding the lived experiences of disaster survivors, the researcher strictly followed the guidelines in the Philippine Code of Ethics for Psychology Practitioners [46], ethical recommendations by Fouka and Mantzouro [18], and the Declaration of Helsinki [60]\u0026nbsp;in conducting research. Prior to each interview, informed consent was obtained after each participant had read through the participant information sheet and signed the consent form sent through email.\u003c/p\u003e\n\u003cp\u003eThe study was presented for technical review by a committee from the School of Health Sciences of Mapúa University, through which it was approved that the study meets all the ethical standards necessary for research involving human participants. Adherent to the Ethical Guidelines for Research in Mental Health, stated on the National Ethical Guidelines for Research Involving Human Participants, the study was waived for formal ethical approval under the following ethical regulations: (a) the study protocols do not involve more than minimal risks to human participants, (b) the study only includes interview procedures, (c) the study does not involve disclosure of the participants’ responses outside the research that could place the participants at risk, and (d) the researcher recorded the obtained information in such a manner that the identities of the participants cannot be readily ascertained [44].\u003c/p\u003e\n\u003cp\u003eFurthermore, to protect the research participants from potential risks, the researcher employed the external supervision of a licensed psychologist to oversee the interviews and provide aid to the participants if necessary.\u003c/p\u003e\n\u003cp\u003e\u003cstrong\u003eConsent for Publication\u003c/strong\u003e\u003c/p\u003e\n\u003cp\u003eAll research participants have provided written consent for demographic details (age, gender, and socioeconomic status) to be published in this study.\u003c/p\u003e\n\u003cp\u003e\u003cstrong\u003eAvailability of Data and Materials\u003c/strong\u003e\u003c/p\u003e\n\u003cp\u003eNot applicable (this manuscript does not report data generation or analysis).\u003c/p\u003e\n\u003cp\u003e\u003cstrong\u003eCompeting Interests\u003c/strong\u003e\u003c/p\u003e\n\u003cp\u003eThe authors declare that they have no competing interests.\u003c/p\u003e\n\u003cp\u003e\u003cstrong\u003eFunding\u003c/strong\u003e\u003c/p\u003e\n\u003cp\u003eThis section is not applicable for this study.\u003c/p\u003e\n\u003cp\u003e\u003cstrong\u003eAcknowledgements\u003c/strong\u003e\u003c/p\u003e\n\u003cp\u003eThe authors would like to extend their utmost gratitude to the research participants for sharing their stories despite the weight of the memories tied to their experiences, and to the licensed psychologist who supervised the interviews and provided secondary assistance to the participants.\u003c/p\u003e\n\u003cp\u003e\u003cstrong\u003eAuthors’ Contributions\u003c/strong\u003e\u003c/p\u003e\n\u003cp\u003eNistyn Cariño Bagnas is the primary author for the conceptualization, data collection, analysis, and overall writing of the study. Prof. Annabel Hui Callos Choy is the co-author and mentor of the primary author, who conducted supervision, validation, review, and final editing of the study.\u003c/p\u003e\n\u003cp\u003e\u003cstrong\u003eAuthors’ Information\u003c/strong\u003e\u003c/p\u003e\n\u003cp\u003eNistyn Cariño Bagnas, MA, graduate degree holder specialized in clinical psychology. Co-author of an internationally published study on disaster-related psychological trauma. Her undergraduate and graduate theses focus on factors and strategies of psychological resilience in the context of disasters to improve and contribute towards disaster-related psychological resilience training programs and interventions.\u003c/p\u003e\n\u003cp\u003eAnnabel Hui Callos Choy,MSc, professor at the Department of Psychology, School of Health Sciences, Mapúa University, Makati, Philippines. Currently pursuing a PhD in Psychology, and co-author of a study on Filipino migrant mothers published on an international journal. She aims to combine her academic expertise and clinical experience to foster positive change in individual lives and broader societal contexts.\u003c/p\u003e"},{"header":"References","content":"\u003col\u003e\u003cli\u003e\u003cspan\u003eAlhazmi AA, Kaufmann A. (2022). Phenomenological Qualitative Methods Applied to the Analysis of Cross-Cultural Experience in Novel Educational Social Contexts. \u003cem\u003eFrontiers in Psychology\u003c/em\u003e, \u003cem\u003e13\u003c/em\u003e. \u003cspan class=\"ExternalRef\"\u003e\u003cspan class=\"RefSource\"\u003ehttps://doi.org/10.3389/fpsyg.2022.785134\u003c/span\u003e\u003cspan address=\"10.3389/fpsyg.2022.785134\" targettype=\"DOI\" class=\"RefTarget\"\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/li\u003e \u003cli\u003e\u003cspan\u003eAlmazan JU, Albougami AS, Alamri MS, Colet PC, Adolfo CS, Allen K, Gravoso R, Boyle C. (2019). 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(2023, April 12). \u003cem\u003eUnderstanding Social Classes in the Philippines: Where Do You Belong?\u003c/em\u003e \u003cspan class=\"ExternalRef\"\u003e\u003cspan class=\"RefSource\"\u003ehttps://www.moneymax.ph/personal-finance/articles/social-class-philippines\u003c/span\u003e\u003cspan address=\"https://www.moneymax.ph/personal-finance/articles/social-class-philippines\" targettype=\"URL\" class=\"RefTarget\"\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/li\u003e\u003c/ol\u003e"}],"fulltextSource":"","fullText":"","funders":[],"hasAdminPriorityOnWorkflow":false,"hasManuscriptDocX":true,"hasOptedInToPreprint":true,"hasPassedJournalQc":"","hasAnyPriority":false,"hideJournal":false,"highlight":"","institution":"","isAcceptedByJournal":true,"isAuthorSuppliedPdf":false,"isDeskRejected":"","isHiddenFromSearch":false,"isInQc":false,"isInWorkflow":false,"isPdf":false,"isPdfUpToDate":true,"isWithdrawnOrRetracted":false,"journal":{"display":true,"email":"[email protected]","identity":"bmc-psychology","isNatureJournal":false,"hasQc":true,"allowDirectSubmit":false,"externalIdentity":"psyo","sideBox":"Learn more about [BMC Psychology](http://bmcpsychology.biomedcentral.com/)","snPcode":"","submissionUrl":"","title":"BMC Psychology","twitterHandle":"BMC_series","acdcEnabled":true,"dfaEnabled":true,"editorialSystem":"stoa","reportingPortfolio":"BMC Series","inReviewEnabled":true,"inReviewRevisionsEnabled":true},"keywords":"psychological resilience, fatalism, bahala na, natural disasters, Philippines","lastPublishedDoi":"10.21203/rs.3.rs-6317283/v1","lastPublishedDoiUrl":"https://doi.org/10.21203/rs.3.rs-6317283/v1","license":{"name":"CC BY 4.0","url":"https://creativecommons.org/licenses/by/4.0/"},"manuscriptAbstract":"\u003cp\u003e\u003cstrong\u003eBackground: \u003c/strong\u003eWhile psychological resilience has been established as a protective factor in the field of disaster research, a gap in the literature presents a line of inquiry on the resilience of disaster survivors and the implications of \u003cem\u003e‘bahala na’ \u003c/em\u003e(fatalism) in the context of the Philippines.\u003c/p\u003e\n\u003cp\u003e\u003cstrong\u003ePurpose: \u003c/strong\u003eThe study aimed to examine the lived experiences of Filipino disaster survivors with high resilience in the lower income classes.\u003c/p\u003e\n\u003cp\u003e\u003cstrong\u003eMethods: \u003c/strong\u003eNarrative data gathered from six participants were analyzed through interpretative phenomenological analysis (IPA), supporting previous research indicating higher vulnerability to disaster impacts and health hazards among individuals living in disaster-prone areas.\u003c/p\u003e\n\u003cp\u003e\u003cstrong\u003eResults: \u003c/strong\u003eThe findings revealed five modules of the \u003cem\u003eKatatagan \u003c/em\u003emodel that were reflected in the responses of Filipino disaster survivors: \u003cem\u003eKalakasan \u003c/em\u003e(finding and cultivating strengths), \u003cem\u003eKalooban \u003c/em\u003e(managing thoughts and emotions), \u003cem\u003eKinabukasan \u003c/em\u003e(moving forward), \u003cem\u003eKapaki-pakinabang na Gawain \u003c/em\u003e(positive activities), and \u003cem\u003eKalutasan at Kaagapay \u003c/em\u003e(seeking solutions and support). The emergent themes of the study also showed the meaning-making processes and resilience strategies utilized by Filipino disaster survivors to recover and bounce back stronger from adversity. Participant responses indicating implorations of \u003cem\u003e‘bahala na’ \u003c/em\u003esuggested a positive connotation towards faithful optimism in the face of uncertainty rather than fatalistic resignation.\u003c/p\u003e\n\u003cp\u003e\u003cstrong\u003eConclusion: \u003c/strong\u003eFrom these findings, the study recommends further investigation of resilience strategies in managing physiological reactions following a disaster, and the development of an assessment tool for \u003cem\u003e‘bahala na’ \u003c/em\u003ewith regards to disaster-related psychological resilience. The practical implications of the study suggest improvements in culturally-specific interventions and resilience programs to be aligned with better needs assessment procedures for individuals affected by natural disasters.\u003c/p\u003e","manuscriptTitle":"“Come What May”: An Interpretative Phenomenological Analysis of Disaster Survivors’ Resilience and Meaning-Making of Fatalism","msid":"","msnumber":"","nonDraftVersions":[{"code":1,"date":"2025-05-09 11:13:24","doi":"10.21203/rs.3.rs-6317283/v1","editorialEvents":[{"type":"communityComments","content":0},{"type":"decision","content":"Revision requested","date":"2025-06-09T03:53:55+00:00","index":"","fulltext":""},{"type":"reviewerAgreed","content":"188480272702436751067728403218883995746","date":"2025-05-19T19:44:13+00:00","index":"hide","fulltext":""},{"type":"editorInvitedReview","content":"","date":"2025-05-16T22:21:51+00:00","index":"hide","fulltext":""},{"type":"editorInvitedReview","content":"","date":"2025-05-16T14:36:02+00:00","index":"hide","fulltext":""},{"type":"reviewerAgreed","content":"87812710269267019537382837914243056593","date":"2025-05-16T00:42:11+00:00","index":"hide","fulltext":""},{"type":"reviewerAgreed","content":"95655577306922276679900714076825398038","date":"2025-05-15T10:41:29+00:00","index":"hide","fulltext":""},{"type":"reviewerAgreed","content":"113575688459425278693901665812374269354","date":"2025-05-11T19:57:58+00:00","index":"hide","fulltext":""},{"type":"reviewerAgreed","content":"154863227845296785739138252344446741349","date":"2025-05-08T13:13:56+00:00","index":"hide","fulltext":""},{"type":"reviewerAgreed","content":"110398079287936768277113029828424540517","date":"2025-05-07T11:01:18+00:00","index":"hide","fulltext":""},{"type":"reviewersInvited","content":"","date":"2025-05-05T10:48:16+00:00","index":"","fulltext":""},{"type":"editorAssigned","content":"","date":"2025-04-29T14:37:11+00:00","index":"","fulltext":""},{"type":"editorInvited","content":"","date":"2025-04-09T06:56:54+00:00","index":"","fulltext":""},{"type":"checksComplete","content":"","date":"2025-04-08T02:38:19+00:00","index":"","fulltext":""},{"type":"submitted","content":"BMC Psychology","date":"2025-04-08T02:37:16+00:00","index":"","fulltext":""}],"status":"published","journal":{"display":true,"email":"[email protected]","identity":"bmc-psychology","isNatureJournal":false,"hasQc":true,"allowDirectSubmit":false,"externalIdentity":"psyo","sideBox":"Learn more about [BMC Psychology](http://bmcpsychology.biomedcentral.com/)","snPcode":"","submissionUrl":"","title":"BMC Psychology","twitterHandle":"BMC_series","acdcEnabled":true,"dfaEnabled":true,"editorialSystem":"stoa","reportingPortfolio":"BMC Series","inReviewEnabled":true,"inReviewRevisionsEnabled":true}}],"origin":"","ownerIdentity":"6802443b-d8eb-48c4-b61f-01e83ecfef14","owner":[],"postedDate":"May 9th, 2025","published":true,"recentEditorialEvents":[],"rejectedJournal":[],"revision":"","amendment":"","status":"published-in-journal","subjectAreas":[],"tags":[],"updatedAt":"2025-10-27T16:28:09+00:00","versionOfRecord":{"articleIdentity":"rs-6317283","link":"https://doi.org/10.1186/s40359-025-03423-3","journal":{"identity":"bmc-psychology","isVorOnly":false,"title":"BMC Psychology"},"publishedOn":"2025-10-24 16:17:08","publishedOnDateReadable":"October 24th, 2025"},"versionCreatedAt":"2025-05-09 11:13:24","video":"","vorDoi":"10.1186/s40359-025-03423-3","vorDoiUrl":"https://doi.org/10.1186/s40359-025-03423-3","workflowStages":[]},"version":"v1","identity":"rs-6317283","journalConfig":"researchsquare"},"__N_SSP":true},"page":"/article/[identity]/[[...version]]","query":{"redirect":"/article/rs-6317283","identity":"rs-6317283","version":["v1"]},"buildId":"8U1c8b4HqxoKbykW_rLl7","isFallback":false,"isExperimentalCompile":false,"dynamicIds":[84888],"gssp":true,"scriptLoader":[]}