Economic Deprivation, Ontological Security, and Political Unrest: The Battle in Mendiola

This article explores how economic deprivation undermines ontological security, producing precarity in identity, routines, and trust, which in turn catalyzes political unrest. Building on theories of ontological security (Giddens 1991; Kinnvall and Mitzen 2020), I argue that poverty and corruption erode predictability and trust in state institutions, creating existential anxieties that surface in protest movements. The case of the September 21, 2025 demonstrations in Mendiola, Manila—sparked by anger over corruption in flood control projects—illustrates this dynamic. The article concludes that such protests are not isolated outbursts but manifestations of deeper ontological insecurity rooted in economic deprivation and institutional failure.

1. Introduction: Ontological Security

Ontological security refers to the confidence individuals and communities have in the continuity of their identity, routines, and the reliability of social systems (Giddens 1991). It is not simply about material survival but about the assurance that daily life will remain stable and meaningful. When such security is undermined, people may experience anxiety, fear, and disorientation (Laing 1960; Kinnvall and Mitzen 2020).

Economic deprivation is one of the most significant threats to ontological security. Poverty disrupts daily routines, undermines dignity, and erodes trust in institutions (Tuason 2010; Ghafoorifard et al. 2021). Corruption compounds these effects: when citizens perceive state resources as misused or stolen, the legitimacy of institutions collapses (Seligson 2002; Wachs et al. 2019).

On September 21, 2025, thousands of Filipinos gathered in Luneta and marched toward Mendiola to protest corruption in flood control projects, demanding accountability for “ghost projects” and misuse of public funds. What began as peaceful demonstrations escalated into violent confrontations between protesters and police. This event, timed with the anniversary of the declaration of martial law in 1972, was both material and symbolic. It reflected economic frustrations and ontological insecurities that go beyond immediate grievances.

2. Ontological Security: Theory and Application

Ontological security has several dimensions: continuity of self-identity, predictability in routines, trust in institutions, and belonging within a community (Giddens 1991; Kinnvall and Mitzen 2020). When people lose jobs, housing, or institutional reliability, these foundations fracture.

Research shows that poverty produces shame, anger, and marginalization, which erode psychological stability (Tuason 2010). Cross-national studies likewise demonstrate that economic hardship triggers existential anxiety and ontological insecurity (Ghafoorifard et al. 2021; Mansvelt 2014). During the COVID-19 pandemic, poor housing quality in the UK was linked to heightened ontological insecurity, as people lost faith in the systems meant to keep them safe (Middleton et al. 2022).

Corruption exacerbates this problem. It undermines institutional trust, which is central to ontological security (Seligson 2002). Studies show that where social capital is weak, corruption flourishes, creating a vicious cycle of distrust (Wachs et al. 2019). Moreover, corruption has negative effects on long-term economic growth, worsening deprivation and reinforcing insecurity (Tello et al. 2024).

3. From Ontological Insecurity to Protest

When ontological security is breached, collective protest can serve as a means of reclaiming identity, trust, and predictability. Protest movements frame grievances into moral claims, turning private anxieties into public demands (Snow and Benford 2000). Historically, social movements emerge when structural grievances intersect with opportunities for expression (Tilly 2004).

In the Philippine context, research shows that grievance—often shaped by poverty and perceived corruption—is a strong predictor of protest participation, especially when coupled with declining trust in institutions (Dee 2018).

4. The Mendiola Protest, 21 September 2025

The protests in Manila were triggered by reports of corruption in flood control projects. Protesters argued that billions of pesos intended for infrastructure had been siphoned off through “ghost projects,” leaving communities vulnerable to catastrophic flooding. For economically deprived citizens, flooding is not an abstraction but a recurring disruption to work, education, and health.

The dynamics of ontological insecurity were visible in Mendiola:

• Broken routines: Flooding caused by inadequate infrastructure disrupts work, transport, and family life, echoing patterns seen in other contexts where poor living conditions destabilize ontological security (Middleton et al. 2022).
• Erosion of trust: The perception that public funds were misused resonates with research showing corruption undermines institutional legitimacy (Seligson 2002; Wachs et al. 2019).
• Identity and belonging: By protesting on the anniversary of martial law at historically charged sites like Mendiola, demonstrators symbolically reclaimed their role as moral citizens in a just society (Snow and Benford 2000; Tilly 2004).
• Future predictability: Protesters demanded not only immediate reforms but the restoration of trust that the state could safeguard their lives against predictable disasters, reflecting ontological concerns about continuity and meaning (Kinnvall and Mitzen 2020).

5. Implications

The Mendiola protests suggest that unrest in the Philippines cannot be explained solely as dissatisfaction with specific policies. Rather, they reflect deeper ontological insecurities produced by economic deprivation and systemic corruption.

Governments must address both material deprivation and institutional trust. Anti-corruption initiatives, transparent public spending, and investment in disaster-resilient infrastructure are critical for restoring ontological security.

Analyzing movements through the lens of ontological security highlights how grievances are not only material but existential. Protest is both a demand for resources and a ritual of reclaiming identity and trust.

6. Conclusion

The September 21, 2025 Mendiola protest illustrates how economic deprivation and corruption converge to erode ontological security, producing collective unrest. Poverty disrupts routines and dignity; corruption shatters trust in institutions. Together, these conditions create existential anxieties that protest movements attempt to resolve.
This suggests that restoring stability in the Philippines requires more than economic reforms: it requires rebuilding ontological security by ensuring continuity, trust, and belonging in the lives of citizens.

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