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2014
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16 pages
1 file
The Most Holy Trinity Church of Balic-Balic, Sampaloc, Manila, stands on the former sacred ground of Cementerio Balic-Balic (1890-1918) built by Friar Ramon Caviedas OFM (*1849-1918). This book, the first of a two book project, attempts to situate the history of the Most Holy Trinity Church within the context of Fr. Ramon's life and Sampaloc's Franciscan heritage. This study includes archival, photographic, and cartographic materials about Sampaloc's beginnings as a Franciscan convent in 1613 climaxing with the Battle of Balic-Balic during the Philippine American War (1899) and the closure of Manila's Spanish colonial cemeteries (1913-1918).
2013
Where is Sampaloc? This paper attempts to answer this question primarily from the use of selected cartographic details taken from historical maps produced during the Spanish and early American colonial period (dated from 1779 to 1903). Specifically, this paper explores the possible reasons why the Franciscan friars chose a particular spot in Sampaloc to build their convent in 1613 and how this area developed as a center of Filipino Franciscan lay spirituality and grew as a parish at the edge or outskirts of Manila. The change in Sampaloc’s boundary brought about by the armed collision of the Spanish and American colonial powers (1898-1903) will be discussed especially in terms of Sampalocs’ role in the Spanish defensive plan for the city of Manila. Finally, this paper will show how the so called “Primo de Rivera Line” was used by the Americans to change the boundary of Sampaloc and Manila.
This is a partial and rough translation of the Spanish original book of Eusebio Gomez Platero’s “Catalogo Biografico de los Religiosos Franciscanos de la Provincia de San Gregorio Magno de Filipinas desde 1577 en que llegaron los primeros hasta las de nuestras dias,” accessed 10 Dec. 2015 @http://bdh-rd.bne.es. Translated by Dominador N. Marcaida Jr., using the online translator provided by spanishdict.com and the “Diccionario Nuevo de las dos Lenguas Española é Inglesa” by Frs. Tomas Connelly and Tomas Higgins. During more than three centuries from the year 1521 up to 1896, fanatic missionaries went on their frenetic rampage to discover new lands in order to plant their old religion in East Asia and to name them for their king. It was thus that the Spaniards discovered almost all the Philippines in this way. In translating Platero’s work from the Spanish original into the English language, it is our intention to help researchers trace the root for some of the present-day familiar Filipino surnames from the surnames used by the Franciscan friars who founded or ministered the early Philippine towns.
Philippiniana Sacra, 2023
Obando, Bulacan is famous for its fertility dance ritual that is celebrated in the middle of May in front the sacred images of Saint Paschal Baylón, Our Lady of Salambao, and Saint Clare of Assisi. Following a postcolonial trend of scholarship, many assume that this dance ritual existed prior to the Spanish colonization of the Philippines, and was merely subsumed under Catholic discourse to facilitate the conversion of the natives to Christianity. Using mostly 19 th century Spanish publications, and 20 th century American and Filipino publications, and viewing the sacred images, their patronages and rituals as a Deleuze-Guattarian assemblage, this paper challenges this rather naïve postcolonial line of thinking by arguing that the Obando assemblage that we more or less know today took more than three centuries to configure. This research paper does not only proffer a more textually grounded historical account of the configuration and reconfigurations of this popular religious assemblage, but also the first journal publication on the history of Obando Church's sacred images, patronages, and rituals. This paper therefore is an attempt to initiate
College of Social Sciences, UP Baguio, 2019
The research at hand seeks to explore the connection between religion and social upheavals in the years 1897 to 1906 coinciding with the second phase of the Philippine Revolution and the Philippine-American War as well as the general rehabilitation and transition to civil government in Candon, Ilocos Sur. It attempts to give nuance to historical events and nodal points which are normally explored in terms of the political aspect of history through an exploration of the changing and transitory roles of religion during these social upheavals. The following sections provides an overview of the entire study, its background, significance, the objective of the study, and limit the study to a spatial, temporal, and topical context. It attempts to situate the study within a general context as well as give a general overview of the study at hand. Further, the chapter provides the topics, questions, and goals which the study aims to satisfy. The study uses the available sources -- both primary and secondary -- found in the National Archives of the Philippines, the main libraries in the University of the Philippines Baguio and the University of the Philippines Diliman, the Archives of the Archdiocese of Nueva Segovia, the City Library of Candon City, and an interview with Barangay Captain Albert Abaya – grandnephew of Revolutionary Hero Isabelo Abaya – and have these sources subjected to interpretation through a framework based on New Political History which will be further discussed in the third chapter of this research.
2013
Manaoag so baley á ngaran, say Inay Dios á Cataoan, Marian sancasimpitan, Virgen ya Arid Cataoenan, Patrona tayon sancablian, dia lanti pinayaoaran. (In a town named Manaoag, the Mother of the Lord God, Mary most chaste, Virgin [Mother] of the King of Heaven, our most precious Patroness, here has appeared.) 1 Mission on the frontier T he pilgrimage center of Manaoag began as a mission station accepted in the Augustinian Provincial Chapter on the 31 st of October, 1600. It was an annex of Lingayen, itself established by the same Order in 1586 as their principal church in the province of Pangasinan. To get to Manaoag, the missionaries sailed eastward along the Lingayen gulf, entered the Angalacan River just before the present town of San Fabian, and passed the communities of Mangaldan and San Jacinto. Though Manaoag was the final destination along this river, a trail from here led to the distant Caraballo mountains and the Cagayan Valley, a vital route that was to be developed by later missionaries. Manaoag was nestled on hilly ground by the Baloquing River that flowed into the larger Angalacan. The mission was dedicated to Saint Monica, mother of Saint Augustine. It was turned over to the care of the Dominicans in 1605, who officially entrusted it a year later to the vicar (the equivalent of a parish priest) of Mangaldan, Fr. Juan de San Jacinto. The initial community at Santa Monica found itself a target of attacks from the nearby hill tribes. Thus Fr. San Jacinto transferred the town to its present site on a hill across the Baloquing from the
Aletheia Printing and Publishing House, 2020
A book on the history and status of conservation and preservation of 7 heritage structures on the south and south-western parts of Leyte that were left behind by the Spanish Jesuit and Augustinian missionaries, and Filipino secular priests from the then Diocese of Cebu.
Philippiniana Sacra, 2021
The Roman Catholic Diocese of Malolos - Ang Sandigan, 2022
This paper is a brief historical profile of selected churches in the Diocese of Malolos, the local Catholic Church in the province of Bulacan and the city of Valenzuela in the Philippines. These 30 churches featured in this work were selected as the jubilee churches for the national celebration of the 500 years of Christianity in the Philippines. The significantly large number of churches selected in the Diocese was response not only to the vibrant faith of Bulakeño Catholics but as a way for devotees to appreciate the churches in their respective towns and cities as well as a grace despite the restrictions of the COVID-19 pandemic. Written by the author for The Roman Catholic Diocese of Malolos - Ang Sandigan (https://malolosdiocese.ph/shrines-and-pilgrimage-sites/).
This book is about a statue of Christ as a boy worshiped by millions of Filipinos from all walks of life. Today the Santo Niño --said to be the same wooden figure brought to the islands by Ferdinand Magellan at the moment of his 1521 "discovery" of the Philippines--is enshrined in a bullet-proof glass case in a Basilica that hosts throngs of devotees during its Friday novenas. The author combines ethnography with historiography and discourse analysis to study how our most prevalent assumptions about the figure are produced and disseminated. What ideas have sustained such assumptions after all this time? How did the figure become such a popular "national" treasure? To what can we attribute the Santo Niño's appeal outside the official doctrines of the Catholic faith? This book looks at historical documents, popular songs, news articles, poems, and oral accounts to address such questions. In doing so, the book describes the contours of a "figured" Catholicism as the context in which we can think about the Santo Niño in ways we have not done before.
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