Hapit
iska milyon an panihapon.
Lately, online buzz has centered on the so-called “nepo babies” who,
true to their generation’s trend, openly flaunted their extravagant lifestyles.
The backlash was swift, especially from fellow Gen Z, after revelations
surfaced about questionable flood-control projects. Ironically, many of those
displaying wealth are now branded as “iskolar ng bayan”, children of
contractors allegedly involved in anomalous deals, ghost projects, and other
forms of corruption.
Cali Asajar of bnc.ph reports that children of politicians and
contractors tied to billion-peso flood-control projects are under fire online
for showcasing their lavish lifestyles, raising the critical question: Who’s
really paying for it?
This issue connects directly to Section 4(h) of Republic Act No. 6713,
or the Code of Conduct and Ethical Standards for Public Officials and
Employees. The law mandates that public officials and their families must “lead
modest lives appropriate to their positions and income” and must not “indulge
in extravagant or ostentatious display of wealth in any form.”
One figure now at the center of this controversy is Claudine Co, who
hails from a prominent Bicol family. Her father, Christopher Co, co-founded
Hi-Tone Construction, while her uncle, Elizaldy “Zaldy” Co, is linked to the
Sunwest Group of Companies, both among the top contractors of flood-control
projects now under public scrutiny amid debates on accountability and the use
of public funds.
Her online presence turned controversial after vlogs featuring private
plane rides, luxury cars, and overseas travels went viral just as anomalies in
flood-control projects were being investigated. Faced with mounting backlash,
Claudine eventually deactivated or made private her YouTube and Instagram
accounts.
Still, the criticism has been relentless. Social media users have
described her as tone-deaf, entitled, and complicit in her family’s
controversial business dealings, ranging from allegations of flooding due to
quarrying to profiting from questionable infrastructure contracts. For many,
her displays of luxury symbolize not just poor timing but also a deeper
reminder of entrenched inequality.
This phenomenon can be explained through Thorstein Veblen’s (1899/2007)
theory of conspicuous consumption, which argues that the display of luxury
goods serves as a marker of social status but often provokes resentment when
wealth is seen as unearned or exploitative.
In Co’s case, her vlogs showcasing privilege fueled outrage as netizens
linked her family’s fortune to controversial projects and alleged misuse of
public funds (Asajar, 2025). Her lifestyle thus became more than personal
expression, it became a visible reminder of systemic inequality, echoing Pierre
Bourdieu’s (1984) claim that cultural capital and privilege are continuously
reproduced across generations. The intense criticism directed at Co reflects
broader frustrations with corruption, dynastic politics, and the shameless
flaunting of privilege at the expense of public trust.
As Pasig City Mayor Vico Sotto bluntly pointed out, corruption should be
abhorred (panindirihan), not normalized. His words cut through the noise,
underscoring that public tolerance of corruption is precisely what allows it to
thrive. When society accepts it as business as usual, we embolden those who
exploit public funds. Sotto’s reminder is both a moral stance and a challenge:
either we draw the line against corruption, or we become complicit in its
persistence.
To those who flaunt extravagance, let this be a warning: fate has a way
of stripping away what was never rightfully ours to begin with.
As one netizen bluntly quipped, “Hindi naman sila gumanda!”, a remark
that, beyond its sarcasm, underscores how conspicuous displays of privilege by
so-called nepo babies not only fail to impress but instead highlight the
widening disconnect between inherited wealth and public accountability.
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