RESULTS AND DISCUSSION

This chapter gives the findings from the analysis of the participant

interview transcripts that detailed their perception after a thorough description of

the methodology and procedures employed in this study.

The researchers followed the methods used in this study. After they

searched and approached their possible participants, they proceed to their data-

gathering procedure. The researchers provide a copy of the intent and personal

letter, consent form, and information sheet. Before agreeing and moving on with

the interview process, participants must be aware of all the information contained

in this with the guidance of the researchers. This helped them understand the

goal and purpose of the study they are taking part in. In addition to this, the

consent form states that the researchers will employ audio recordings to record

the interview and transcribe them. The subjects were given the assurance that

their names would be kept private, thus the researchers used pseudonyms for

each of them.

The findings are presented thematically with a total of eleven

superordinate themes containing three subthemes of one superordinate theme in

the second table. The developed themes are all supported and substantiated by

verbatim excerpts from the participant transcripts prepared as illustrative texts to

support the incorporation of their responses, cited articles or literature that

supports the developed themes, and lastly the researchers' inferences.

Table 1. Perception of elderly Filipinos in defining life

Superordinate Illustrative text

Prosperous “Ang sabi ni tatay kahit ‘di maganda yung soot mo basta ang

mahalaga may pera ka sa bulsa.” -(Marikit, 70)

“Kahit nagsusumikap ako, nagkataon naming naaksidente yung

bangka namin, pinagsisikapan ko pa rin maghanap-buhay.” -

(Rodolfo, 74)

“Gusto ko kung hindi na kami makatrabaho, maghanap buhay

kami basta meron kaming pera.” -(Jose, 65)

“Una kase kailangan makakilala ka sa Panginoon. Kung

nakakilala ka na sa Panginoon, kailangan may guide ka ng

Panginoon para maging maayos yung buhay mo. Sabi ni tatay

ang pinakamahalaga sa lahat ay yung ang buhay mo ay may

relasyon ka sa Panginoon. ” -(Marikit, 70)

Siguro kung sa paglilingkod dito na ako tatagal, for life na ako

dito, kasi dati may limang buhay kase ako na hindi ko nailaban

dito pero nung nandito ako sa simbahan almost all the mass

from Saturday to Sunday pinupuntahan ko siguro kulang pa yun

Having a para mabayaran ko yung pagkukulang ko sa Panginoon, pero

relationship to
yun aking pangako sa Panginoon na habang ako’y
God
nabubuhay ako’y maglilingkod sa kanya.” -(Kanor, 65)

“Mabuting samahan ng pamilya. Matagumpay yung

pagsasama. Siyempre kapag mabuti yung samahan n’yo,

matagumpay yung samahan n’yo at oo maganda.” -(Marikit, 70)

“Masasabi mong maganda yung buhay syempre maayos yung

pagsasama, maayos yung pamilya mo. Maayos yung mga

anak mo pati yung pagsasama n’yong mag-asawa, siyempre

yun yung magandang ano ng tao e. Hindi ‘man kulang ka ‘man

sa pinansyal pero nag kakasundo-sundo yung pamilya mo,

masaya yung pamilya mo.” -(Rosa, 66)

“Masasabi ang buhay ay matagumpay kapag masaya ang

pamilya n’yo, iyon kinakailangan ‘yon lalo na sa pinansyal ay

napakagaan sa buhay n’yo.” -(Vicente, 70)

 A well-

functioning family

The table above shows the perception of elderly Filipinos in defining life. It

shows the superordinate themes with their corresponding subthemes and

illustrative texts gathered from the participants. The first superordinate theme is

prosperous. In life, they reflect prosperous life. One of the most important

aspects of subjective well-being and human flourishing is the perception that

one's life is significant and worthwhile, and this perception is influenced by a

variety of social, economic, and health issues (VanderWeele, 2017). This is

similar to what Rodolfo, who stated that “...kase ang buhay na nagiging

maganda, kung meron kang hanap-buhay na matatag, ganyan tsaka meron

kang konting kinikita, siguro sapat na rin yon.”  Rodolfo proved that in elderly life,
it is important to have everyday income and shows that in elderly life they are

striving to have a great life. It is also supported by an article that shows that a

good socioeconomic standing is linked to later life meaning (Hupkens, Machielse,

Goumans, & Derkx, 2016).

The second superordinate theme is having a relationship with God. The

experience of God’s presence and absence has a significant relationship with the

search for meaning in life and the presence of meaning in life. The relationship

between humans and God is a long-standing one that shapes how people view

themselves, other people, and the universe. In the face of hardships, people with

a healthy relationship with God have less anxiety and mental problems. They

seek God's guidelines and devote their lives to the service of God for a better life.

Negative and stressful life events in the elderly people were significantly less

demanding on their mental health because of their relationship with God.

Additionally, it had a significant role in raising this group's level of spiritual

intelligence and selecting their more pleasing lifeliness (Ghasemiet al., 2015).

This literature is supported by Marikit’s statement which was, “...siguro magiging

matagumpay ang aking buhay, siguro spiritually at sa lay minister kase dito ako

sa simbahan o, siguro magtatagumpay ako siguro kung aking gagampananang

mga tungkulin inatang sa akin ng ng simbahan yun siguro ang unang sagot ko

para ako ang matagumpay.” Kanor devoted his life to God to have guidance and

he defined life as having a relationship with God. 

The third superordinate theme is a well-functioning family. Support,

love, and care for other family members, as well as ensuring safety and a sense
of belonging, open communication, and creating a sense of importance, value,

respect, and regard for each family member are all considered to be

characteristics of a well-functioning family. They ensure strong bonds and

communication in the family as the meaning of their successful life. According to

Greeff (2000), family satisfaction, spouse satisfaction with the sexual

relationship, satisfaction with the general quality of life, family strengths,

versatility in how free time is spent in the marital relationship, healthy

relationships with family and friends, conflict management and resolution, and

communication within the marriage were factors that significantly influenced the

level of family functioning.This literature was reinforced with Rosa statement that,

“...ah sa buhay ng bawat isang tao maganda ahh na nasa pag- aayos mo sa

buhay. Halimbawa, yung daily routine mo, yung pangangalaga mo sa iyong

health. Then, magiging matagumpay ka kung ang iyong buhay ay mayroon

fruitful, nagiging sabihin na natin na, maano ka sa iyong pamilya, ano mang

pinaagdaanan ninyong maganak. Kumbaga let it go kasi pamilya mo pa rin sila.

Ayun lang”. Liga explained that a good relationship between the child and spouse

means good and they can face every challenge in life together. It is not all about

the money but the happiness and the strong bond of the family. It can also relate

to Steptoe, Deaton, and Stone (2015) stating that a variety of elements, including

social roles and activities, family, and social interactions, can enhance the

psychological well-being of the elderly.

Table 2. Perception of elderly Filipinos on the kind of life they have lived
Superordinate Subthemes Illustrative text

Successful Healthy life “Binibigyan ako ng buhay pa hanggang

ngayon at malakas.” -(Consolacion, 65)

“Ang pinakanagustuhan ko sa aking buhay,

nagpapasalamat ako sa Panginoon na sa edad

kong ito, malakas ako. Hindi ako nakaranas

ng malubhang sakit.” -(Ligaya, 68)

“Yung buhay na ibinigay sa akin ng Diyos. ‘Di

ba 70 na ako tapos malakas pa.” -(Marikit, 70)

“Siyempre mga anak ko, maayos na ang buhay

ngayon. Nakikita ko na maayos na ang

kanilang buhay. Natutuwa ako na maayos na

ang buhay nila ngayon, may kanya-kanya na

silang buhay. Hindi naman sila nag hihirap.” -

(Consolacion, 65)

“Sa ngayon, ang sinabi ko kaya ngayon na ako

matagumpay ako kasi lahat ng anak ko

napagtapos ko.” -(Juan, 67)

Leaving legacy
“Kasi yung makatapos lang yung mga anak
to their children
mo isang katagumpayan mo na yun.
Kasiyahan na ng magulang dahil yun lang

naman ang hangarin ng magulang sa anak mo.

Makatapos sila ng pag-aaral.” -(Rosa, 66)

“Nakikita ko pa, yung mga apo ko. Pag ikaw

eh nakapag-asawa sana makita ko pa yung

mga apo ko. Oh diba?” -(Marikit, 70)

“Yung pinagmamalaki ko ay yung siyam ang

aking apo. Siyam sila. Tuwang-tuwa ako at

naka-siyam ang apo ko.” -(Rodolfo, 74)

“Mayroon nagligaw sa akin noon, nung

nagkahiwalay kami ng boyfriend ko.”

-(Maria, 70)

“Syempre sa una kong asawa, hindi kami

nagkasundo. Nagsisi ako kung bakit

nakapangasawa ako ng ganun.” -(Consolacion,

65)

“Ang pinaka madiin na karanasan na aking

naranasan. Noong ako’y dumating na iniwan

ako ng aking asawa at ang aking anak ay

nasa malayo. Napakahirap. Ang aking mga

 kapatid nasa malayo rin nakatira. Di naman sila

pwedeng nasa tabi ko lagi.” -(Ligaya, 68)

Having

grandchildren

Hurdles in their

intimate

relationships
 This section  presents the data of the perception of elderly Filipinos on the

kind of life they have lived. It encompassed two superordinate themes with their

corresponding subthemes. The first superordinate theme found on the

participants’ responses is successful. Successful aging required both intrinsic

genetic and external lifestyle factors. Extrinsic elements such as nutrition,

exercise, personal habits, and psychosocial components of aging are frequently

overlooked if the basic perspective of aging is that it is directed by heredity.  

Positive qualities, such as the possibility for learning, knowledge, life satisfaction,

and happiness, are more likely to lead to positive integration and a more

competent and successful aging process in the elderly (Portero & Oliva, 2007).

This is recognized to the participants. Specifically, it is evident on Juan’s other

statement, “..ah yung sa tagumpay na buhay, sa... sa edad kong ito na naging...

na ako'y umabot sa ganitong eded na 63 basta yung makita ko yung mga anak

ko na sa mabuting kalagayan. Nakapagpagawa ako ng bahay para sa mga.. sa

aking anak tsaka sa.. aking dalawang anak. Ayun e isang tagumpay na sa akin.

Palagay ko naman sa buhay ko.. yung pagkabigo oo tama, yung ika'y minsan

mabigo, yung gusto mong maabot hindi mo kaya. Hindi man makuha yung gusto

mong ika'y maging umangat sa buhay. Oo e kahit yun ay pangarapin mo lang, sa

pangarap nalang. Kasi hindi mo naman.. Kung yun ay ibibigay talaga sayo ng

diyos pero nasisiyahan na ako dito sa kinalalagyan ko. Oo, nasisiyahan na ako

dito.” He is already happy to see her child on good terms and stable life even if

he doesn't get a wealthy life. He is happy in her life now and accepts that's what

God will give him the life that he deserves.

 The first subtheme extracted from the participants’ responses is a healthy

life. According to the World Health Organization (2015), an unhealthy lifestyle

(smoking and alcohol use, malnutrition, sedentary living, etc.) accounts for one-

third of the burden of chronic illness. One of the most important purposes of

public health is to protect the health of the elderly. Because individuals are living

longer lives, there is a greater desire to spend this time in a healthier manner. It

was evident in the statement of Kanor who stated that,”...siguro nung

mapagtagumpayan ko ang mga bayses ko, kase dati rin akong maraming mga

bisyo, hindi ko na maisaisa no, pero yung napagtagumpayan ko yun siguro yun

ang pinakamalaking hamon sa buhay ko.” Kanor gave up all of his vices in order

to have and maintain a healthy body. He can also consider this a life

achievement because he got through it.

The second subtheme extracted from participants’ responses is leaving a

legacy to their child.  Elderly people were yearning to leave a legacy—and not

just of the real estate or monetary kind. They need to be able to pass along their

values and life lessons. Leaving a legacy of accumulated life wisdom and

professional acumen has certainly been important. According to Hunter (2007),

legacy is a way of leaving something behind after death and making sense of the

end of life. The desire to leave a legacy manifests itself in a variety of ways,

depending on the individual and their society. While the concept of legacy is

sometimes couched in terms of material items, it appears that passing on values

and ideas is more essential to older persons. This literature is supported by

Vicente’s statement which was, “...ang sa tingin ko yung tagumpay ng aking mga
anak sa kanilang pag-aaral at pagkakaroon ng magagandang hanap buhay.” He

sees that all of his children's lives are well lived, they have stable jobs, and all of

them have completed their studies, which means success for him.

The third subtheme extracted from participants’ responses is having a

grandchild. Having a relationship with grandchildren is one of the social

elements that contribute to life satisfaction in the elderly. The bond between

grandparents and grandchildren accounts for a significant portion of intrafamily

affiliations and interactions. Grandparents who have positive interactions with

their grandchildren create a positive identity. Positive qualities, such as life

satisfaction and happiness, are more likely to lead to positive integration and a

more competent and successful aging process in the elderly (Portero & Oliva,

2007). This literature is supported by Rodolfo’s statement which was,

“...halimbawa matandang-matanda ka na, hindi ka na makalakad, nagtutungkod

ka, yung tutulungan ka ng mga apo mo, at tutulungan ka rin ng iyong mga anak.”

He expects his grandchildren to take care of him when he becomes

incapacitated. 

According to research by Almira, Hanum, and Menaldi (2019), older

people in Indonesia who have strained ties with their parents suffer

psychologically. Such relationships can harm the psychological health of the

elderly by showing a lack of empathy, failing to accept assistance from children,

and experiencing rejection. In the context of the Philippines, many Filipinos gain

an understanding of the aging process through their experiences with elder

Filipinos in their community and family. Due to the formation of family roles, adult
participation in the workforce, and family social bonds, living in multigenerational

households and communities influences conceptions of aging as a duty. Social

resources can predict how positively older Filipinos perceive aging. For instance,

senior citizens who receive greater social support from their family members

frequently feel inspired and have more realistic expectations of their own aging

process. Filipino seniors' opinions of aging are influenced by the distinctive

experiences and social networks that make up their lives. (Valdez et al., 2013)

The second superordinate theme found in the participants’ responses is

hurdles in their intimate relationships. Material circumstances, social bonds,

family relationships, societal duties, and other age-related changes are all

elements that affect elderly people's psychological well-being (Steptoe et al.,

2015). The impacts of lifetime trauma, such as the loss of a relationship, on

depression in elders, can be compensated by a strong sense of meaning in life

(Krause, 2007); and it can raise optimistic expectations of their future (Ju et al.,

2013). All of this demonstrates the importance of finding meaning in life for

elders' well-being. Furthermore, the participants noted that challenges in

personal relationships are a natural part of life and that everyone's life will always

have ups and downs.

Table 3. Perception of elderly Filipinos in defining death

Superordinate Illustrative text

Uncontrollable and “Kaya kailangan, sabi nga ngayon maging masaya ka sa

lahat ng oras. Dahil hindi mo hawak ang panahon. Kaya

unpredictable kailangan i-ano mo na ngayon sa sarili mo na maging

masaya ka, kahit na may dumating na problema” -(Rosa, 66)

“Eh, ganoon ang buhay natin, di’ ba, kase kapag natulog

tayo, mamaya ‘di na tayo magising, ‘di ba?” -(Jose, 65)

“Hindi naman magtatagal buhay namin kase may edad na

kami malay mo isang araw, mawala ako.” -(Juan, 67)

“Sa pagtanda na sinasabi mong iyan ng buhay, sakin e wala

na akong mahihiling pa basta ako e gusto ko ganito na lang.

Hindi na ako naghahangad ng ano pa sa buhay ko. Basta

kuntento na ako sa kalagayan natin, sa kalagayan ko tsaka

mga anak ko nakakasama ko ayos na rin sa buhay ko, okay

lang sa akin.” -(Juan, 67)

“Ang inaasahan ko kumbaga sa aking pagtanda syempre

papunta na ako sa katandaan. Masaya na ako kumbaga ay

kahit papaano nakakapamuhay ng maayos makikita ko

ang aking pamilya na maayos ang pamumuhay kahit di

karangyaan ang aming pamumuhay.” -(Ligaya, 68)

 Death is acceptable

because of life

satisfaction

In the table above, there are two superordinate themes regarding elderly

Filipinos' perception in defining death. The first superordinate theme is

uncontrollable and unpredictable. Death is unpredictable in its time and form,

which places and thus is extreme burden for any planning. When you get old,

you don't know when and where your life will end. Death is the ultimate threat

that all societies must deny that there is anything uncontrollable or unpredictable

in the world. But we know that the world is inherently uncontrolled as we face the

dissolution of ourselves and loved ones, and the day of death is totally

uncontrollable and unpredictable. Death is a certainty in life. Yet, the timing of

death is often out of control. If death occurs suddenly and earlier than expected,

it is considered unpredictable death (David Hui, MD, 2016). This statement

supported by Rosa, she said "Hindi ko mapaliwanag pa sa ngayon kase

syempre.. Hindi natin alam baka hindi na tumanda (laugh) diba? Hindi natin

masabi baka.. Syempre lahat tayo merong oras merong panahon. Na... Hindi

natin alam,baka pagdating ng umaga di kana magising kaya hindi mo alam kung

ano pa yung dadating na sandali sa buhay mo. " Rosa is unable to control her

age and has no idea when her life will end. Death is an unavoidable, clear, and

universal experience shared by all humans.

 The second superordinate theme found on the participants’ responses is

death is acceptable because of life satisfaction. The individual's favorable

attitude toward the world in which he lives is referred to as life satisfaction

(Koohbanani, Dastjerdi, Vahidi, & Far, 2013). There is a connection between

satisfaction and desire. Both fluctuate over time and are influenced by different

social contexts (Krause & Hayward, 2013). "Life satisfaction," "subjective well-

being," and "happiness" are terms that can be used to describe the subjective

quality of life. Life satisfaction encompasses aspects including health, education,

interpersonal communication, and socioeconomic status that can be used to

assess overall life conditions (Beyaztas, Kurt, & Bolayir, 2012). This literature is

supported by Juan statement which was "...eh syempre yung nakasandaling

nangyari sa buhay ko na ako’y tumagal pa ng konting panahon at makasama ko

pa mga anak ko. Mga apo, oo yan.. Kase sa kamatayan... Lahat naman tayo

mamatay e. Kase eh nakahanda na rin ako hindi ko na iniiwas ang buhay ko

roon basta nasa panginoon ayos na sa akin yun." Juan accepts the fact that our

lives have an end and he is already happy because for a while he can still be

with his children and grandchildren when death comes.

Table 4. Perception of elderly Filipinos when it comes to dying

Superordinate Illustrative text

Scared of “Magkasakit, magkasakit kasi… mabuti na lang pero ang hiling

painful death ko sa Panginoon, kung ako eh kukuhanin nya, yung matulog

na lang ako, yung di na ako magising ganon. Pero yung sa

sakit doon ako natatakot talaga. Hinihiling ko sa Panginoon na

ayokong magkasakit.” -(Marikit, 70)

“Pinakamahirap lang dito ayokong magkasakit ng insomia ganun,

kung ako ay bibigyan ng sakit e yung bigla nalng. Yung sakit

nalang ng katandaan yan. Pero yung sakit na ibibigay sakin

na pag papahirap na ikamamatay ko sana wag na akong

bigyan.” -(Juan, 67)

“Syempre marami ng nararamdaman, matanda na kami.

Marami na kaming nararamdaman sakit sa katawan mga

rayuma. Mahina talaga pag matanda ka na ramdam mo

talagang mahina ka na talaga sa pagtanda. Mahina na dati

malakas ngayon hindi na, hindi katulad noong bata pa.” -

(Consolacion, 65)

“Kasama na ung panghihina ng katawan, sa ngayon kase yun

palang ang nararamdaman eh parang yung iniisip mo na kaya

mo yung isang trabaho, kaya mong gawin. Kaya ng isipan mo

pero hindi na kaya ng katawan mo kase nanghihina kana.” –

(Rosa, 66)

“Ang nararamdaman ko sa pagtanda ngayon, minsan masakit

ang dibdib ko, batok ko, syempre, may edad na tayo, meron

na tayong nararamdaman, pero kinakaya ko parin.” –(Jose, 65)

 Vulnerabilities

It is evident on the table above that the participants fear a painful death

and most likely prefer an insufferable death. Most of the participants are also

experiencing common health conditions associated with aging due to their

immune system getting weak as they reach old age. The first superordinate

theme found on the participants’ responses is being scared of painful death.

According to Fleming et al. (2016) most people were more concerned about the

dying process and its effects on those left behind, rather than death itself; a

peaceful, pain-free death was a popular ideal. Death was seen in a variety of

ways, from not wanting to think about it to accepting its inevitable approach to

wishing for its release. If very ill, many people expressed a desire to be made

comfortable rather than receive life-saving treatment, and to avoid going to the

hospital. There was little or no forward planning, with some people actively opting

out. Even when death was imminent, uncertainty inhibited end-of-life preparation.

Some stressful circumstances would impact choices, such as severe

dependency and others' anticipated decision-making roles. Caregivers found

these topics more difficult to bring up, but believed they would know their elderly

relatives' preferences, which were usually for palliative care, albeit we found two

opposing viewpoints. This is similar to what Consolacion said who stated that 

“…ang hinihiling ko lang naman ay ayokong tumanda pero ayoko pang

mamamatay ngayon. Ayokong mamatay ng sobrang tanda. At ayoko pang

mangyari ngayon” From her statement, she also proved that as she reaches old
age they are beginning to feel closer to death and the fright of death also comes

with aging.

According to Tjernberg and Bökberg (2020) stated that the elderly was not

afraid of death, but they are more concerned about dying. As most people were

more concerned about the dying process and its effects on those left behind,

rather than death itself; a peaceful, pain-free death was a popular ideal. Dying

itself has always been a challenging and personal life experience. The way one

handles death is frequently a mirror of the way one has handled past tragedies

and traumas. Ebersole (2005) also added that if the dying process is unusually

drawn out or if it follows a challenging illness, it may partially justify or view death

as relief. Like what Kanor stated, “Kung malapit na sa katapusan sana magaan

lang yung, ibig sabihin e katulad yung matanda na talaga e unti unti little by little

then nakakapag pray kapa sa kanya, hanggang sa kunin ka nya siguro, smoothly

yun ang ano ko sa panginoon na wag naman akong biglain na ano syempre

nasa prayer request “.

Although each person's reaction to the dying process differs, the way an

elderly person reacts is determined by what death means to them (Fatma

ARPACI, 2013). This is recognized by the participants. Specifically, it is evident

on Ligaya’s statement, “Ah para sa akin, yang mga pagkakataoon kumbaga

malapit na tayo sa katapusan, ahh basta tatanggapin nating maluwag, ang

mahalaga mayroon tayong maiwan na legacy kumbaga yung pagging example

natin sa mga bata. Kung papaano sila dapat gumalang, magmahalan ang mga

pamilya para kung wala naman tayo. Maaalala nila tayo.” She views death as
unavoidable and accepts it and utilizing the importance of being an influence to

the youth, love for the family, and to leave a legacy.

The second superordinate theme found on the participants’ responses is

their vulnerabilities. This vulnerability encompasses the participants' physical

wellbeing that is related on how they see death in old age. A study conducted by

Golovchanova (2021) stated that, significant links have been shown between the

presence of purpose in life and health issues, psychological functioning, and

social support. The associations between frailty measurements, social support,

and the presence of meaning did not differ statistically by gender, either.

However, because the interaction between health issues and gender was getting

close to statistical significance, this link was further examined. The results

showed that older men are more negatively impacted by health issues than older

women are by health issues. It is evident on Rodolfo’s statement, “..ang

nararamdaman ko ngayon eh yun bang nanghihina na rin ang katawan, at

kasama na yung hindi ka na matulin tumakbo, lakad-lakad na rin lang. Pinaka-

mahirap sa pagtanda yung tumanda ka ng isang daan. Eh di mo na makikilala

yung napunta s aiyo, sinasabi mo pang “sino ba kayo?”. Yan, yan ang pinaka-

mahirap sa pagtanda.” Obviously, Rodolfo perceives old age as something that

deeply affects his physical wellbeing and mental wellbeing making him unable to

do things that he once was able to do. Additionally, the participants reason out

that the reason they feel more vulnerable when it comes to dying apart from their

physical wellbeing is their increased dependent on others. The participants’

perception when it comes to dying centers around their idea that as they age,
their bodies become more susceptible to illness and injury. As their bodies

naturally change and become more vulnerable to illness and injury. This can lead

to feelings of vulnerability. In accordance with that idea, they view it as something

that can make it more difficult for them to recover from illness or injury, and can

increase their risk of dying. Like what Vicente stated, “Ang inaasahan ko lang

sapagtanda, yun bang… ang mga anak ko eh, kung ako’y matanda na, kaming

mag-asawa, yun bang merong… halimbawa matandang-matanda ka na, hindi ka

na makalakad, nagtutungkod ka, yung tutulungan ka ng mga apo mo, at

tutulungan ka rin ng iyong mga anak.” 

Table 5. Elderly Filipinos’ perception on how they accept the idea of dying

Superordinate Illustrative text

Belief in the “Yung limitasyon natin eh parang hindi naman natin anuhin, eh

natural order of kayang harangan kasi doon din tayo pupunta sa kamatayan

life din, wala na tayong ibang pupuntahan.” –(Juan, 67)

“Syempre maging handa tayo sa ating kamatayan ‘di ba?

Laging handa.. Hindi na ako natatakot mamamatay dahil

alam kong doon tayo pupunta lahat.” -(Consolacion, 65)

“Yung part sa buhay na ‘di ko inaabangan, ‘pag dumating ang

time na tayo’y kuhain ni Lord. Pero sa’kin part ng human life

‘yan eh na kailangan nakahanda tayo everytime dahil sa

 ayaw natin sa gusto darating ‘yon.” –(Ligaya, 68)

The table above has one superordinate theme on how elderly filipinos’

perceived on how they accept the idea of dying which is the belief in the natural

order of life. Juan, Consolacion, and Ligaya demonstrated their conviction that,

at the end of the day, we will all be on the same route, which is to death.

According to Almedia, Klein, Piazza, and Stawski, (2011), As people grow older,

they feel closer to death. A growing child usually perceives death as a

regression, whereas in old age, it is usually a highly accepted, inevitable, and

less fearsome situation. In parallel to Argue and White (1999; as cited by

Bautista, Escobar, and Miranda, 2018) These authors suggest that aging itself is

associated with an increase in religiosity independent of the events of the course

of family life. In general terms, the relationship between age and religious beliefs

in daily life seems to be a smooth curvilinear function with the greatest change in

the first years of adults. Whatever the case, beliefs toward death or life after it,

frightened by the idea of possible suffering in the process of dying, or, by thinking

if there really is an after death. It was evident in the other statement of Juan

“...Ah eh syempre nakahanda ako d’yan sa kamatayan, kasi sinuko ko na ang

buhay ko sa panginoon kung ako man ay kuhanin n’ya sa oras na ito

tatanggapin ko.” In addition, the literature is also supported by Marikit’s statement

which was “Nakahanda ako kahit anong oras, kasi hindi naman talaga natin

hawak ang buhay natin. Ang Diyos ang nakakaalam eh kaya kahit anong oras
nakahanda ako.” It is in the nature of Filipinos to be religious, which is why they

perceived that there is life after death because there is God. The participants

were not reluctant to death and perceived that they couldn't control it. 

In agreement with Bauman (2007; as cited by Bautista, Escobar, and

Miranda, 2018), People seek ways to make it possible to live with the

inexorability of death, as well as cultural inventions, the most prominent being the

idea that death is not the end of the world, but a transition from a world to

another, where those who die do not leave the only world that exists and dissolve

and disappear into the beyond of non-being, but simply move to another world,

where they continue to exist in a different way. The present corporeal existence

can be no more than a recurrent episode of an interminable but constantly

changing existence as regards form or an opening towards an eternal life of the

soul that begins with death. In this way, the certainty of the existence of a

subsequent life and a chain of successive lives is maintained (Evans et al.,

2012).

  Extended Filipino families uphold the custom of honoring elderly Filipinos

and valuing their contributions to their particular households and to society, which

is why they get along well with one another because they all live in the same

home. Like what Marikit stated,“…Kailangan may kontrol ka sa lahat ng bagay at

kailangan din syempre talaga yung pagsunod sa magulang. Masuwayin ang mga

kabataan ngayon eh. Hindi katulad sa generation namin kase nung generation

naming wala kasing mga TV, radio lang napapakinggan.Kaya yung mga bata

kung ano lang yung napapakinggan sa magulang, yun lang ang sinusunod.”
Since death is a normal part of life, it is often unavoidable for them to not be in

good physical health due to aging. On one hand, individuals are better able to

accept themselves when they can respect their current condition. This is related

to self-esteem, which is a general feeling of self-acceptance, kindness, and

respect for oneself (Herero & Extremera, 2010). Therefore, if individuals are able

to accept themselves, they are more open rather than defensive and better able

to improve their psychological well-being (Paradise & Kernis, 2002). Death is

linked to old age since this period of life physiologically prepares many people to

leave this world. (Wysokińsk et al., 2019). It was evident in the statement of

Ligaya “…Kailangan healthy tayo lagi iwas sa masasamang bagay lalo na

ngayong may sakit-sakit kaya kailangan nating magingat para sa ating pamilya.

Kasi minsan lang tayo mabuhay kaya kailangan maging masaya tayo sa ating

pamilya.”

If the elderly Filipinos’ psychological well-being was not in great condition,

it would affect how they perceived themselves, including in terms of life and

death. If individuals feel content with their lives, this promotes psychological

wellness, which then promotes acceptance of death and a lack of resistance to it.

They will also come to believe that death is a part of life's natural order and was

actually inevitable. The majority of participants express a favorable opinion of

accepting death because of an additional aspect of Filipino culture for having

strong and close family ties that promote the goodness to their psychological

well-being. 
Table 6. Elderly Filipinos’ perception on how they want to be remembered

Superordinate Illustrative text

Positive self- “Ang gusto ko namang maalala nila tungkol sa akin ‘yong

image naipakita ko kung paano ako nakisama, kung paano ako

nakikipagkaibigan then magpapakita ng magandang asal sa

kabataan, sa pamilya ganun. Kung papaano sila mamahalin”.

-(Ligaya, 68)

“Syempre ‘yong aking pakikisama, pakikisalamuha sa kanila,

Hindi lang ‘yong dito dahil ako ay isang minister, sa aking mga

kaibigan, sana wala akong nasaktan sa kanila, hindi sumama

ang loob nila sa akin. Lahat ibibigay ko alang-alang lang na

ako’y maging karapat-dapat na maging kaibigan, kapatid, lahat at

mga kasamahan dito sa simbahan.” -(Vicente, 70)

“Oo, naalala nila. Basta, maalala lang nila ako bilang ako.

Ayong nakilala ako bilang ako, paano ako bilang kaibigan, paano

ako bilang anak, paano ako bilang magulang. Maalala lang nila

ako doon sa ganong mga bagay na sa ngayon nakikita nila sa

akin. Ayon lang gusto kong ganoon ang pagalala nila sa akin”. -

(Rosa, 66)

Based on the table above, shows that the participants want to be

remembered in a good way through their positive self-image. Ligaya, Vicente,

and Rosa hoped that by exhibiting their admirable qualities, they had served as

beneficial role models and left a lasting impression on others. Based on a study

conducted by Hanson, Brabrand, Lassen, Ryg, and Nielsen (2019) the presence

of purpose in one's life is a crucial component of eudaimonic well-being as one

grows older. While subjective health and interpersonal relationships are key

sources of meaning for older persons, little research has looked at how these

sources might contribute to the presence of meaning in later life. This literature is

supported by Maria’s statement which was “...maalala nila ako na masipag,

malinis sa trabaho para magustuhan nila ako, kaya hindi nila ako pinapalitan.” It

is evident that having good impression on others was based on interpersonal

relationships whether at work or in the community as a whole. Most of them

leave a positive relationship with people as this improves and good for their

psychological well-being. 

The psychological wellbeing model focuses on development throughout

the human lifespan. This relates to changes in overage in the six dimensions of

psychological well-being because psychosocial tasks and environmental

challenges change as a person ages. Studies conducted on young, middle-aged,

and elderly people have shown that personal growth and purpose in life decrease

with age, while environmental mastery and autonomy increase, and self-

acceptance and positive relationships with others tend to be stable throughout

adulthood (Homan, 2016). As they get older, they put a strong value to

relationship especially with their family. Like what Jose stated “…Eh syempre

yung maalala ng tao na ako’y naging isang mabuting ama sa mga anak ko, na
ako’y hindi naman masamang ama na basta ako’y, kung ano gusto ng mga anak

ko na mapagbibigyan ko mga gusto nila, basta sila’y masaya. Masaya ako, bago

ang pamilya magkasama sama lagi lahat masaya.”

Having a positive self-image will help to discover one’s potential and

acquire confidence. It ensures the mental and emotional well-being while also

analyzing flaws and things that need to be fixed. When you begin to focus on the

positives and change the issues in life, you will begin to feel better about

yourself. It will improve you holistically and that will also affect how other’s see

you as a person. According to Beam (2016) explains that psychological well-

being has a reciprocal relationship with social functions, cognitive functions, and

health aspects. Factors that cause psychological well-being in the elderly include

material conditions, family and social relationships, social roles and activities,

and other factors related to changes with age (Steptoe et al., 2015). Overall, the

participants focused on the positive and productive aspects of their attributes that

they want others to remember.

SUMMARY, CONCLUSIONS, AND RECOMMENDATIONS

         This chapter summarizes the findings, generated conclusions, as well as

the recommendations based on the analysis of the results of the

phenomenological study about the perception of elderly Filipinos toward life and

death.

 
Summary

         This study in general attempted to determine and provide information on

the perception of elderly Filipinos toward life and death. In exploring the

perceptions of elderly Filipinos toward life and death this study only aimed  (1) to

determine what is life as defined by the participants, (2) to describe how the

participants see the kind of life they have lived, (3) to determine what is death as

defined by the participants, (4) and to describe what are the perceptions of the

participants when it comes to dying, (5) to describe how the participants come to

accept the idea of dying, and (6) to describe how the participants want to be

remembered.

The participants of the study were 10 elderly  Filipinos ages from 65 and

above who are in the late adulthood stage regardless of their  medical condition,

gender, and socioeconomic status. The researchers used a non-probability

sampling in finding participants. Also, they employed snowball sampling

technique to select and recruit additional volunteers for the study.

In interpreting and analyzing the gathered data, the researchers used

Interpretative Phenomenological Analysis (IPA) and semi-structured method of

interview. The semi-structured interview guide instrument made and used by the

researchers was validated by professionals in the field related to the purpose of

the study. The study is a qualitative research that involves gathering and working

with non-numerical data and then interpreting meaning from the data which help

understand social life by studying the selected participants.

 Based on the findings, the elderly Filipino participants defined life as

prosperous, having a relationship with God, and a well-functioning family. They

described the kind of life they have lived as successful as they have a healthy

life, leaving legacy to their children, and having grandchildren. They also

described it as having hurdles in their intimate relationships. Moreover, they

defined death as uncontrollable and unpredictable, and death as acceptable

because of life satisfaction. When it comes to dying, the participants are scared

of painful death, and having vulnerabilities. The participants accept the idea of

dying with the belief in the natural order of life. Finally, the participants want to be

remembered with a positive self-image.

Conclusions

         After a careful analysis and interpretations of the gathered data, the

researchers have come up with some conclusions. This study aimed to respond

to the objectives that were centered on the perspective of elderly Filipinos toward

life and death.

         This study answered the six problems. It highlighted eleven

superordinates that emerged from the transcripts of the participants. The

participants defined life as prosperous, having a relationship to God, and a well-

functioning family. They described the kind of life they have lived as successful,

and having hurdles in their intimate relationships. They defined death as

uncontrollable and unpredictable, and death as acceptable because of life

satisfaction. When it comes to dying, the participants are scared of painful death,
and having vulnerabilities. The participants accept the idea of dying with the

belief in the natural order of life. Finally, the participants want to be remembered

with a positive self-image. Within these eleven domains, there are some further

subthemes, which are linked with findings in current and past literatures.

1. In life, the participants reflect a prosperous life which is one of the most

important aspects of subjective well-being and human flourishing is the

perception that one’s life is significant and worthwhile. For them as an elderly,

having a prosperous life is important in life satisfaction. This shows that a

good socioeconomic standing is linked to later life meaning. Also, having a

relationship with God has a significant relationship with the search for

meaning in life and the presence of meaning in life. The elderly participants

seek God’s guidance and devote their lives to the service of God for a better

life. Thus, they defined life as having a relationship with God. Moreover, the

participants defined life as having a well-functioning family. This shows that

they ensure strong bonds and communication in their families as the meaning

of their successful life. This also enhances the psychological well-being of the

elderly.

2. The participants perceived the kind of life they have lived as successful.

Having said, this includes having a healthy life, leaving a legacy to their

children, and having grandchildren. For them, having good health is very

important as an elderly because this is the reason why they are still alive and

still able to witness their children’s success, and seeing them having their own

families. For the participants, they considered their life as successful when
 they see their children having good lives, and that’s the legacy that they want

to leave to their children aside from monetary kind or material things.

Moreover, it is important for elderly participants to pass on good values and

ideas to their children and even grandchildren. Having grandchildren is also

significant for them to have a successful life and contribute to their life

satisfaction as interactions with their grandchildren create a positive identity.

On the other hand, it is also found that the participants lived their life having

hurdles in their intimate relationships. Circumstances like this affect elderly

people’s psychological well-being and how they will give meaning to their life.

But, the elderly participants noted and also believe that this is a natural part of

life, and everyones’ life has ups and downs especially with intimate

relationships. 

3. Although death is something certain and will happen to everyone, it is still

uncontrollable and unpredictable. This is how the participants defined death.

They know that with their age, they have no idea when their life will come to

an end. Death is an unavoidable and a universal experience shared by all

humans. Moreover, the participants defined death as something acceptable

when you are satisfied with your life. They accept the idea of leaving this

world knowing that they are satisfied with the kind of life they have lived.

4. When it comes to dying, elderly Filipino participants are perceived to be

scared of painful death. Getting older means being vulnerable with illnesses

that can cause a person to suffer, or worse, to die. The idea of painful death

is feared by the participants, most of them want a peaceful and prefer an

 insufferable death. The participants’ perception when it comes to dying

centers around their idea that as you reach old age, you will most likely suffer

common old age illnesses.  In accordance with that idea, the participants fear

the idea of suffering these illnesses and associate it with leading them into a

painful death. This concludes that the elderly Filipinos are more concerned on

how they will die than when they will die.

5. Elderly Filipinos believe in the natural order of life, and that’s how they accept

the idea of dying. In old age, it is usually a highly accepted, inevitable, and a

less fearsome situation. The participants were not reluctant to death and

perceived that they couldn't control it and that they know that this is how the

natural order of life works.

6. The participants want to be remembered with a positive self-image. They

hope that by exhibiting their admirable qualities, they have served as

beneficial role models and left a lasting impression on others.  The

participants wanted to be remembered by their family, friends, and people

who know them, with their positive and productive attributes.

Overall, the researchers identified the perceptions of elderly Filipinos toward

life and death. Life for them is considered as successful, and a big part of this is

having a healthy life, and a well-functioning family. On the other hand, death for

them is something uncontrollable and unpredictable. The participants may be

scared of a painful death and concerned about how they will die, but they know

that this is a natural part of life, and with that, they accept the idea of dying.
These findings emphasize the importance of good relationship to family and God

on how elderly Filipinos will perceive life and death.

Recommendations

Grounded in the findings and conclusion of this research,

recommendations are presented by the researchers with the aim to help improve

or solve the problems discovered in this study.

1. It is recommended to the participants to practice a healthy lifestyle, both with

their physical health and mental health as they are getting older. It is

important that they engage in different activities that will improve their well-

being. 

2.  It is recommended to the family members of elderly Filipinos to keep in mind

their significant role in providing support for their loved ones. They are

recommended to spend quality time with them, and provide their needs as

they are getting more vulnerable. Moreover, it is also important to understand

that getting older cannot be prevented and so is death. Thus, family support

plays an important part on how they will cope with the things that are brought

by old age. 

3.  The researchers would like to recommend to the local government and elderly

institutions to strengthen existing programs and policies that are intended to

help elderly Filipinos’ well-being. Dealing better with the developing problems

for the health of the elderly is important because aging cannot be prevented.
4. For future researchers that are also interested in this phenomenon, it is

suggested to conduct a study with additional demographics such as age

range from early to middle adulthood, gender, socioeconomic and marital

status, .It is also recommended to set a larger number of participants greater

than 10 and to set a place of the study where to gain participants such as to

home for the aged and to other retirement homes if they will conduct similar

methodology in order to gain more insight about the perceptions of elderly

Filipinos toward life and death. In addition, the future researchers should be

patient and consistently emotionally composed for unexpected things that

may occur during the interview. 

5. The researchers would also like to recommend to the people in the society to

engage in government and non-government organizations programs and

activities that have the objectives of raising awareness about elderly,

especially regarding their physical and mental health. With this, people would

have more ideas about how to deal and take care of them. 

 
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