Faith in Action

During our visit at the National Museum, being surrounded by the walls of each building brought me to the realization that the Philippines is rich in culture and people, their crafts, ideas, and the biodiversity of unique animals and ecosystems native to the country. The National Museum of Anthropology stored ancient artifacts that were created by different groups and tribes with the resources they had to use for survival, battle, and many others that reminded me of when our ancestors already knew how to create objects that were strong, purposeful, and made to last through hardship. With this, the geothermal model found in the National Museum of Natural History called to me to find a solution for these cramped and unventilated areas in the rural areas, especially in underground housing and palengkes. This reflected Filipinos' ingenuity and craftsmanship, which is still present in modern times, especially times when we have a lack of materials, but we still need to work around that to overcome it. I realized how deeply art, history, and science are intertwined with the everyday struggles of our society. I was moved by how our history reflects both immense brilliance and continuous systemic inequality.

The focus community of my civic solutions are informal vendors and settlers located in dim, cramped, and poorly ventilated public spaces in dense urban communities of Manila. Many of the vendors spend 8 to 12 hours a day standing in stalls trapped in heat, potential food spoilage, and inconsistent electricity—barely making enough to sustain their everyday necessities, especially when Filipinos are asking for “tawad” to lower the price (Merkado, 2023). According to PhilSA, dense concrete infrastructure elevates urban temperatures by 3°C to 5°C. High commercial electricity tariffs and lack of municipal infrastructure leave vendors unable to afford proper cooling and ventilation, which quickens food spoilage and lowers the income. This roots from poor urban planning and humid temperatures, especially during summer, in commercial spaces and the informal economy even if it sustains the daily lives of the vendors and buyers.

This is very well depicted in Garibay’s painting: resilient, overlooked, and carrying more than what their bodies show. Walking through the air-conditioned halls of the museums and the comfort I had going from school to home made me more aware that I am more privileged than I see myself. I have been to Palengkes myself at a young age, and there are some things that I take for granted, knowing that I live more comfortably. Recognizing my own privilege compared to the realities many face, such as vendors in Manila, made me reflect on the systemic neglect. The quiet discomfort of being surrounded by cramped and dim spaces felt like calling to me because even if resilience is one of the notable characteristics of Filipinos, is Filipino resilience an excuse for neglect of those in power?

In the Gospel, Luke 4:16-21, Jesus's Return to Nazareth, Isaiah was anointed to bring the good news to the poor that liberty will be proclaimed to captives and the recovery of the blinded and let the oppressed be free. He tells those gathered that these words have been fulfilled on that day of the hearing. Reading our current reality through this Godpel reveals that despite the hardship that the masa goes through, it is a subtle, however, systematic form of modern captivity. Rather than literally being held captive, they are tied to economic insecurity and structural inequalities that they cannot easily rise from.

This reality aligns with the CST, Rerum Novarum, addressing the severe exploitation of the working class and recognizing the harsh working conditions. This is grounded in the Preferential Option for the Poor, which recognizes the prioritization of the marginalized and the dignity of work that concerns the rights of workers—how our faith demands the marginalized sectors to be prioritized. Ultimately, Magnifica Humanitas carries out the values of those who use it and must be shaped around the dignity of human persons rather than for profit or convenience.

Pope Francis’ Laudato Si states that earth’s natural resources are a shared gift for all humanity and not a resource wasted for short-term profit. The technology used for my proposal means that any solar or geothermal energy introduced has to be designed in favor of the dignity of the vendor and consumer. Alongside the Gospel, this provides a challenge rather than comfort: the design dilemma between solar and geothermal solutions for palengkes rather than for a luxurious development. This in itself is a moral choice of the purpose and service of technology that sustains local vendors and consumers. The gospel tells us that faith cannot remain still. It demands an active call for those living in the shadows. The daily burden carried by informal vendors that are working in cramped and overheated spaces with financial instability. Our mission is to bring the good news to the poor and the needy and bring justice to the oppressed which challenges us to reassess how we use our human knowledge and resources. Creating something for the betterment of the people comes with ethical and moral considerations. Choosing direct clean energy sources, such as solar and geothermal cooling, for public markets rather than commercial spaces. This reminds me that true discipleship means using our gifts to alleviate human suffering and moving towards a more just society.

The proposal translates reflection into a solution by combining ancestral knowledge with modern technology. Integrating these systems using culturally rooted materials, such as bamboo and recycled steel, seeks to transform the public markets into safe and efficient spaces for vendors and consumers. This ensures that the project addresses climate action, clean energy, and economic security simultaneously. As a Theresian, this commitment expresses environmental awareness and active service. Success is not only measured by efficient technology but also by the improvement of life, dignity, and resilience of the community. I propose my civic solution, “Eco-Resilient Palengkes," with the design intended for public markets with solar panels and geothermal-assisted cooling and ventilation systems. This addresses the harsh and climate-vulnerable working conditions in palengkes during my personal observations. This is guided by my commitment to hone my critical awareness and Christ’s call to liberate the marginalized. This was inspired by the geothermal power plant model I saw in the National Museum of Natural History. The materials used will be heavily taken inspiration from indigenous and ancestral artifacts found in the National Museum of Anthropology—they are often made out of recycled steel, bamboo, wood, and iron. The symbolism of their craftsmanship and resilience prior to the colonization of the Spaniards. Thus, the palengke itself becomes a modern reflection of resilience to Filipinos other than depicting daily hardships and applying the scientific and technological principles of our current landscape to restore the dignity of the informal sector.

The proposal aligns with SGD 1 (No poverty), SGD 7 (Affordable and Clean Energy), SDG 8 (Decent Work and Economic Growth), SGD 11 (Sustainable Cities and Communities), and SDG 13 (Climate Action). These SGDs serve as a basis to protect the dignity and prosperity of these sectors. Using these global standards, these measure the project’s practical impact on the real world. SGD 7 and 13 will monitor reductions in energy dependence, costs, and CO₂ emissions following the implementation of solar or geothermal systems in palengkes. In relation to this, SGD 1, 8, and 11 provides metrics to evaluate the stability of incomes, dignified working conditions, operational resilience during power disruptions, and market sustainability as time progresses. As a Theresian, I am a seeker for not just the truth but also for mission. I have witnessed the struggles and complaints of those in palengke markets; hence, my proposal follows the Theresian marking that I am critically aware of my environment and its current events. Knowing that I witnessed the daily operational struggles of palengke vendors and consumers, this proposal was a call for my passion for God and others, knowing the struggles that other people are still going through to this day in the Philippines.

Ultimately, I realized that this immersion was an invitation to live out my discipleship as a Theresian servant leader rather than just an academic requirement. True advocacy is not always through grand gestures but is rather a way to serve the community in a meaningful and concrete act of faith that restores the dignity of workers. It is still rampant in our society that there is urban poverty, climate stress, and systemic neglect that continue to trap millions of Filipinos in unstable conditions—standing on the sidelines is no longer an option. This honed my desire to innovate and produce things that will improve society in spite of challenges. Small deeds aren’t only always small for some people; they can have a significant impact when it comes to helping the marginalized. Given that installing solar panels and geothermal cooling for palengkes will be my modest act of faith. These modest deeds of service carried out with consideration for the dignity of others have the potential to become symbols of hope for the community I will serve. By actively choosing to utilize our talents towards serving others, becoming transformative symbols of hope, faith, and solidarity, we create a just community that we are all called to serve.