Philippine colonial history

He was conferred the Doctor of Arts and Letters (honoris causa) from the Polytechnic University of the Philippines in 1989 and a Doctor of Laws (honoris causa) from the University of the Philippines Diliman in 1990. Constantino has indeed captured the vital events and reality of the past through his dedication and passion in learning and publishing books about the history of the Philippines. His unselfish and righteous act was that he didn't just receive information and facts but also shared it with other researchers, professors, teachers, students, communists, laborers, and peasants through publishing books which he worked on to correct the miseducated mind of Filipinos. His legacy and nationalist attitude have inspired different people to learn back from our mistakes in the past which helps us grow in the present and will urge us to build a brighter future. As Constantino had stated, "And when history has a goal, the past ceases to dominate the present and to hold back the future. Then history can be consciously made." History is an important part of the lives of an individual, society, and country. In this manner, history must be factual. It mustn't be hiding the reality because many people will use the history for their growth of identity in their country. In our situation in the Philippines, our history has been distorted and revised by the Americans. If we will observe, our Spanish colonization history books show the hateful encounter with the colonizers, friars, and landlords. On the other hand, our encounter with the American colonizers in history books shows that they are our friends and saviors. They never show the bitter reality we faced in American imperialism unlike in Spanish colonization. This simply shows that Americans have successfully built our minds to apply colonial mentality up to the present which impedes us to the development of our society. But some were enlightened about our history and corrected the erroneous events that Americans have revised. Most contents of history books are all about just one hero. It centralized about what they did including their works, platforms, and legacies but it never showed who is behind their success and other people who supported them to protest their cry for freedom. In this book of Constantino's "The Philippines: A Past Revisited'' every character from heroes to villains, their names and works are included. I can say that it is very detailed which started from the preoccupation, to colonization, revolution, traitors of revolution, and up to the freedom of the masses. Despite the difficulties and bitter reality faced by the Filipinos, there is still a fruit of unity. To solve our dilemma in the present, it is important to learn about our past. And in learning our past, we must first understand why our first colonizer happens to land in our Muslim country. Basically, everything started in Spain where they see every Muslim people as enemies. Spaniards are catholic and they believe in only one religion, hence they eliminate those who prevent them in their work of pacification. This is where the Reconquista war started. The christian states of Leon, Castile, Navarre, and Aragon are against the Moors. After defeating the Moors, the state of Castile and Aragon have ruled the Spanish nation in which Isabella, a religious woman rules Castile, and Ferdinand, an ambitious ruler of power, wealth and political development rules Aragon. Both of them have evident differences, yet they married each other and merged their two states which resulted in the Spanish nation.

Investigating the emergence of a specific mestiza/mestizo whiteness that facilitates relations between the Philippines and Western nations, this book examines the ways in which the construction of a particular form of Philippine whiteness serves to deploy positions of exclusion, privilege and solidarity. Through Filipino, Filipino-Australian, and Filipino-American experiences, the author explores the operation of whiteness, showing how a mixed-race identity becomes the means through which racialised privileges, authority and power are embodied in the Philippine context, and examines the ways in which colonial and imperial technologies of the past frame contemporary practices such as skin-bleaching, the use of different languages, discourses of bilateral relations, secularism, development, and the movement of Filipino, Australian and American bodies between and within nations. Drawing on key ideas expressed in critical race and whiteness studies, together with the theoretical concepts of somatechnics, biopolitics and governmentality, The Somatechnics of Whiteness and Race sheds light on the impact of colonial and imperial histories on contemporary international relations, and calls for a 'queering' or resignification of whiteness, which acknowledges permutations of whiteness fostered within national boundaries, as well as through various nation-state alliances and fractures. As such, it will appeal to scholars of cultural studies, sociology and politics with interests in whiteness, postcolonialism and race.

Fashioning Maestras: Fray Francisco Gainza and the Escuela Normal de Sta. Isabel de Nueva Cáceres This paper discusses the contribution of Bishop Francisco Gainza, O.P. (1818-1879) to the development of women's education in the Philippines. The Dominican friar played a key role that paved the way for the emergence of the teaching profession among Filipino women in the 19 th century. With the aid of Gainza's writings and archival records from the Philippine National Archives, the paper examines the early history of the Escuela Normal de Sta. Isabel de Nueva Caceres, the school which Gainza fought hard to establish in the Kabikolan region of the the island of Luzon. The beginning of Sta. Isabel coincided with the early attempts of the Spanish government to standardize and

The Philippine Exposition in Madrid in 1887 deserves as much attention as the better-known St. Louis Exposition (Missouri) in 1904. Designed as part of the efforts in reinventing the Spanish empire at a time of its decline, it highlighted advances in the colony by providing exhibits of civilizing institutions as well as products that might bring in investments. The exhibition also showed a contrast between the non-Christianized tribal peoples in a reconstructed natural setting and the Christianized villagers, whose advance was evident in the works of arts displayed in the central pavilion. A comparison with the St. Louis Exposition provides running commentaries, especially on the human display of Igorots that infuriated Filipinos. What happened after 1887 as a result of the Exposition also deserves notice.

This dissertation examines the interplay of conflict, negotiation and collaboration among the natives of Laguna and the Spanish authorities in the formation of colonial spaces: the pueblos. As the pueblos were founded in the late 16th and 17th centuries, and their corollary institutions established, the people of Laguna, the friar missionaries and the Spanish government became enmeshed in a web of interactions contextualized in these spaces. The dissertation studies and clarifies the process of pueblo foundation. It also explains the institutions that were inseparable from the pueblo—the Church, tribute, labor and personal services—and examines the kinds of interactions that arose within these institutions. Finally, it elucidates the roles of the principalia of Laguna in these interactions.

Karamihan sa mga aklat o textbook pangkasaysayan na ginagamit sa ating mga paaralan ay kakaunti o halos walang sinasabi tungkol sa mga kapatid nating Muslim noong panahon ng pananakop ng mga Kastila. Kung meron man, ito ay kadalasan tungkol sa mga pagsalakay ng mga “Moro” sa mga bayang malapit sa dagat sa Bisayas at Luzon. Ngunit ang kasaysayan ng mga Muslim sa Mindanao sa panahong kolonyalismo ay makulay, hindi lamang dahil sa sila ay patuloy na lumaban sa mga mananakop, kundi pati rin ang kanilang paraan ng pakikitungo o diplomasiya sa mga Kastila.
Sa librong isinulat ni Dr. Reynaldo Ileto, ipinakita niya kung paano naging mahirap ang pagsakop ng mga Espanyol sa mga Muslim, at kung paano – sa kabila ng “matagumpay” na pananakop ng mga Kastila, ay napanatili ng mga Muslim ang kanilang kultura at identidad.

El presente trabajo aborda el estudio del viaje de la fragata Santa Rita (alias Mercante), uno de los navíos que cubrió la ruta entre Manila y Acapulco tras el fin del Galeón de Manila. La trascendencia del viaje reside en que en 1821, antes de su regreso, Agustín de Iturbide incautó su carga para el pago de tropas. Este hecho justificó las amargas quejas de los cargadores implicados en la expedición y sentó las bases del mito historiográfico de la quiebra del comercio manileño. Este colapso explicaría el fin de las expediciones transpacíficas.
A través del análisis del contexto histórico y de otras expediciones similares, nos proponemos desmontar las exageraciones vertidas sobre esta expedición y conjeturar los intereses detrás de la construcción del mito.

The present paper presents the study of the travel of the frigate Santa Rita (alias Mercante), one of the vessels en route between Manila and Acapulco, after the end of the Manila Galleon. The significance of the journey lies in the appropriation of its charge by Agustín de Iturbide in 1821, before its return, in order to pay the troops. This fact justified the bitter complaints of the involved chargers in the expedition and laid the groundwork of the historiographic myth of the bankruptcy of the Manila trade. This collapse would explain the end of the transpacific expeditions.
By means of the analysis of the historical context and similar expeditions, we try to dismantle created excessiveness about this expedition and conjecture the hidden interests on the myth construction.

Undoing all forms of domination – including, in particular, religious domination – remains a crucial imperative of our time, given that domination constitutes a spirit-killing dynamic that distorts, oppresses and throws living beings (both human and non-human alike) out of synch
with themselves. One form of domination in colonial contexts is the totalising claim to a monopoly of ‘the’ truth that effectively delegitimises and demonises all other ways of seeing the world. This essay grapples with the question: What happens when the ‘One True Story’ encounters other faith stories? Riffing off my (coedited) anthology, Back from the Crocodile’s Belly: Philippine Babaylan Studies and the Struggle for Indigenous Memory (dedicated to the memory of the Filipino indigenous women and men healers impaled on stakes by early Spanish missionaries and left on river banks for crocodiles to feast on), I narrate my personal journey growing up as a Filipina Methodist pastor’s kid, becoming a born-again believer and an aspiring Christian missionary trained by Philippine Inter-Varsity Christian Fellowship and the Navigators, and belatedly coming to grips with my relationship to my country’s colonial history and its consequences for me and my people’s struggle for wholeness and authenticity. What happens
when my wholly formed Christian subjectivity becomes challenged by the resurrecting call of spirit to indigenous and earth well-being? Informed by a multilayered cultural memory, I trace my faith learnings from an encounter with deep ancestry in the ‘belly of the beast’ and its larger significance for today’s social movement struggles for sustainability and global coexistence.

El presente texto analiza los cambios acontecidos en la economía productiva de Filipinas y en el sistema comercial español del Pacífico entre el arranque de las reformas borbónicas en Asia y el final del proceso de independencias de la América continental. Mediante fuentes de tipo fiscal, que representan una fotografía fija de las dinámicas de cambio, es analizado el papel de los diferentes elementos en estas transformaciones.
En una primera parte, introducimos el sistema explotación colonial de Filipinas hasta el siglo XVIII. En la segunda, estudiamos las políticas estatales así como las dinámicas internas y los factores externos que transformaron este primer modelo colonizador. Prestamos especial atención a los efectos de la liberalización comercial y sus efectos como catalizador de cambios más profundos en la estructura fiscal de la colonia (como el estanco del tabaco) y en el comercio exterior de Filipinas (la transformación en una economía agrícola de exportación orientada al mercado global).

The following text analyses the changes in the productive economy of the Philippines and at the Spanish commercial system in the Pacific from the beginning of the Bourbon reforms in Asia to the end of the Continental America processes of independence. By means of fiscal sources, which represent a still photography of the change dynamics, it is analyzed the role of the different elements in these turns.
In a first stage, we introduce the colonial exploitation system of the Philippines until 18th century. In the second part, we study the state policies as well as the inner dynamics and the external factors which modified the first colonization model. We pay special attention to the consequences of the trade liberalization, and its effects as the promoter of deeper shifts in the fiscal structure of the colony (like the tobacco state monopoly) and the foreign trade of the Philippines (the transformation in an agro-export economy focused to the world trading system).

El presente trabajo analiza el impacto de las independencias americanas en las islas Filipinas durante el período de la oleada revolucionaria atlántica. En 1808, se desata un proceso revolucionario que traerá consigo la formación de los primeros sistemas representativos en España, América y Asia. Del mismo modo, 1808 es el punto de partida de las independencias americanas y del fin de la presencia española en la América continental.
Este proceso ha sido examinado desde una perspectiva atlántica, centrada en la relación entre los acontecimientos de la España peninsular y los desarrollos en la América Hispana. De esta manera, Filipinas ha quedado fuera del análisis ignorándose su participación de las dinámicas generales del imperio y el secular vínculo que une a las islas con América, especialmente Nueva España, a través del Pacífico.
Nuestro objetivo es estudiar nexos de unión y dependencias entre los procesos a ambos lados del Océano Pacífico. En este sentido, interpretamos el Mar del Sur como un canal de circulación de ideas, imaginarios y proyectos entre América y Asia. Estos elementos influyen de manera decisiva en los acontecimientos en las islas debido a las problemáticas compartidas y los profundos nexos humanos, políticos, económicos, sociales y culturales que atan a las Indias Orientales con las Indias Occidentales.

Galeon November-2020 Vol. 17 No. 4 pages 7 and 12
Ngayong taong 2020, pagkatapos ng matinding pagsabog ng abo ng Bulkang Taal, ang mga tagaSilang ay nangangapa kung magdiriwang pa ba ang kapistahan o hindi. Subalit kahit sa gitna ng pagdarahop ng kalamidad, ninais pa ring magbigay pugay ang mga mamamayan sa kanilang pintakasi at patrona ng bayan. Ipinagdiriwang ng bayan ng Silang ang kanyang ika-425 na kapistahan bilang simbahang Katolika at parokya sa Cavite. Kilala ang kapistahang ito sa tatlong araw (Pebrero 1, 2 at 3) na pagpipiging at labindalawang araw na pagdarasal simula novena
hanggang mga misa ng kapistahan (Enero 22 hanggang Pebrero 3). Tampok din ng kapistahang ito ang pagbabasbas ng mga kandila at malawakang pagbibinyag sa mga sanggol na ipinanganak at
hinihinitay ang kanilang bautismo.

At the end of the three centuries of Spanish presence in the archipelago, Spanish missionaries had written at least 120 grammars of the native languages spoken in the Philippines. With the wide linguistic diversity they found and the need to transmit the faith in all its purity, the missionary grammarians began analyzing the languages and wrote pedagogical grammars for their confreres to learn them. Initially, only the major languages were studied and learned, using Spanish and Latin models, but eventually minor languages were also added. This study examines eleven representative grammars to determine their general characteristics and, in the process, bring to light some of their authors' contributions to the history of grammar writing and linguistics in the Philippines. A significant finding is that the linguistic pursuits undertaken in describing the languages and preparing their grammars throughout the entire Spanish colonial period, while being in synch and continuous with the development of modern linguistics in the 17 th to the 19 th centuries, advanced the scientific study of languages in the country as well as grammar writing involving the native languages.

Undoing all forms of domination – including, in particular, religious domination – remains a crucial imperative of our time, given that domination constitutes a spirit-killing dynamic that distorts, oppresses and throws living beings (both human and non-human alike) out of synch with themselves. One form of domination in colonial contexts is the totalising claim to a monopoly of ‘the’ truth that effectively delegitimises and demonises all other ways of seeing the world. This essay grapples with the question: What happens when the ‘One True Story’ encounters other faith stories? Riffing off my (coedited) anthology, Back from the Crocodile’s Belly: Philippine Babaylan Studies and the Struggle for Indigenous Memory (dedicated to the memory of the Filipino indigenous women and men healers impaled on stakes by early Spanish missionaries and left on river banks for crocodiles to feast on), I narrate my personal journey growing up as a Filipina Methodist pastor’s kid, becoming a born-again...

The Nuestra Señora de la Paz y Buen Viaje or Our Lady of Antipolo is one
of the most prolific Marian sites or devotions in the Philippines. The
image of Our Lady of Antipolo also served as the patroness of some
galleon ships during the 17th and 18th century. The return of the image
to its shrine in Antipolo would be occasions for a fluvial procession along
the Pasig River. This paper analyzes the 1653 and 1748 fluvial
processions of the Nuestra Señora de la Paz y Buen Viaje along the Pasig
River as documented by Pedro Murillo Velarde S.J., which were
reprinted in 1887 as the Historia de la Nuestra Señora de la Paz y Buen
Viaje. The detailed descriptions from this account captures the
waterscape of the Pasig River during the procession, which Velarde
compares to a theater because of the great number of people in
attendance. The account also details the performance of folk devotion
particularly from the Tagalog towns participating in the procession. By
focusing on the Pasig River, this study brings to the fore the value of the
river as a cultural-religious space unifying the Tagalog towns that
complete its waterscape. Lastly, the conclusions of this study highlight
the communal experience of the procession and the role of popular
devotions in the articulation of folk culture and identity especially during
early modern colonial Philippines.