Spanish colonialism in the Philippines

The paper is based on the hypothesis that the Philippines was a territory colonized from New Spain and served as experience, accumulation, memory and practice for other spaces colonized from New Spain, mainly the North of Mexico and California. Although the Jesuits hegemonized the missionary-colonizing voice in those territories (the Philippines first, then the North), there were precedent ways of writing the natural history that the Jesuits knew, learned and, finally, appropriated and adapted. The paper presents one of the first attempts of writing the natural history of the Philippines, Antonio de Morga's Sucesos de las Islas Filipinas – published in Mexico, in 1609, but written between 1595 and 1603 – to compare it with the first natural history of the Philippines produced by a Jesuit, Pedro Chirino, published in Rome, in 1604.
El trabajo parte de la hipótesis de que el archipiélago de las Filipinas, territorio colonizado desde la Nueva España, sirvió de experiencia, acúmulo, memoria y práctica para la colonización novohispana de otros territorios, señaladamente el Septentrión y las Californias. Si bien los jesuitas hegemonizaron la voz misional-colonizadora en esos territorios (Filipinas primero, el Norte después), antes hubo otros estilos, formas y maneras de escribir la historia natural que los jesuitas conocieron, aprendieron y, finalmente, se apropiaron y adaptaron. Trataremos de analizar uno de los primeros textos que plantean una forma de escribir la historia natural de las Filipinas, Sucesos de las Islas Filipinas, de Antonio de Morga (publicada en México, en 1609, pero escrita entre 1595 y 1603) para compararla con la primera historia natural de las Filipinas hecha por un jesuita, la de Pedro Chirino, publicada en Roma, en 1604.

In this article, the author analyses the activity
of colonial institutions in the Philippines during
the Spanish period with references to its ethnic
particularities. In this sense, the “Consultas y
resoluciones varias, teológicas, jurídicas, regulares
y morales” (1687) was an illustrative example of
work about the judicial and extrajudicial resolution
of conflicts in the Philippines under the Habsburgs.
In its pages reflects the academic and colonial
career of its author, named Juan de Paz. The
casuistry and the projection of Thomist thought
are two important characteristics of his juridical
dissertation. The purpose of this paper is the study
of the “Consultas” in regard to his legal, doctrinal
and social considerations about women.

La figura di Esteban de Alcázar è quella di un classico soldato spagnolo degli anni
tra la fine del Cinquecento e l'inizio del Seicento secolo. Nelle mie ricerche l'ho trovato nelle Molucche fin dalla conquista del Ternate nel 1606. In questo studio ho cercato di ricostruire i fatti salienti della sua vita.

Excerpt from the book: Gli spagnoli nelle isole Molucche (1521-1663/1671-1677). La storia della presenza spagnola nelle isole della spezie - Ramerini Marco

https://www.colonialvoyage.com/esteban-de-alcazar-un-soldato-al-servizio-del-re-di-spagna-in-europa-alle-filippine-e-alle-molucche/

Esteban de Alcázar, a soldier in the service of the king of Spain in Europe, the Philippines and the Moluccas

Esteban de Alcázar, militar al servicio del rey de España en Europa, Filipinas y Molucas

The use of religious images was already present in Filipino culture before the arrival of the Spaniards. With the coming of Christianity and the establishment of the Philippines as a Spanish colony, indigenous statues were replaced with Catholic images and icons, the santo. Records from the 17th to the 19th century show that missionaries relied on secular help in establishing a system of sponsorship for religious images. Those who sponsored santos were called camareros. This study aims to expand the work of Venida [1996, pp.500-513] and Galang [2012, pp.45-60], which focused on rural aristocracy and the traditional system of sponsorship for religious images established during the Spanish colonial period. Using anecdotes, personal interviews and a survey of camareros, the present study explores new systems of sponsorship for religious images in the twenty-first century, and describes the demographics, motivations, interactions, finances and santo collections of contemporary camareros.

Philippine Society and Revolution is a book written by Filipino Maoist revolutionary Jose Maria Sison, also known as "Joma," and published under the pen name Amado Guerrero. Since its publication, Philippine Society and Revolution has been an inspiration for the Filipino mass movement and remains generally perceived as one of the most important sources of the Philippine Communist Party. Philippine Society and Revolution attempt to present the main strands of Philippine history, the Filipino people's fundamental issue, the dominant social system, and the policy, strategies, and class logic of the revolutionary approach "the people's democratic revolution" in detail. Spanish Colonialism ended due to the American Imperialism battle that is known as the Mock War, that is how America seizes Manila. After the war, the two countries agreed to the Treaty of Paris, Spain sold us for $20 Million by the time we had to declare our independence. Moreover, this paper will examine or focus on the Puppet Regimes, which leaves three main reasons. It was using the puppet regime to control or pacify the populations of the territories it controls. Intimidation is one such tactic. In many cases, the foreign military forces that install the puppet government are safe. A puppet government may also establish its security apparatus to relieve the controlling foreign power of maintaining order. Second, foreign powers install puppet regimes to deceive both the people and the international community. As a result, a puppet regime will fly the national flag of the country it rules.

This is an historical overview of the Spanish fortification of Intramuros and its historical development and growth into modern Manila. A broad ranging paper, this investigation seeks to show that the fort itself is tied to many important events tied to the history of the Manila, and of the Philippines.

This paper examines the port transfer process from the 1560s to the 1680s in the context of the regional history of southeast coastal China, southern and northeastern Taiwan, and the northern Philippines. According to the official Chinese, Spanish, and Dutch archives and other non-systematical sources, I reveal that the major trading port on the coast of Fujian shifted from Yuegang to Anhai during those 120 years. I then further argue that the transfer occurred in a pan-piracy order, a system in which economic exchange was dominated by piracy, and was accelerated by the Spanish-Dutch conflict, framing a longue durée (long-term historical structures over events) analysis of the cross-border studies of three research paradigms: history of the Ming-Qing transition and the Southern Ming, history of Sino-Western relations, and Socio-economic studies. From the perspective of longue durée analysis, this port-transfer case shows us mechanisms of historical change under the daily order rather than the immediate causal factors, and how the regional historical study significantly reveals larger structural characteristics.

Key Words: Pirate; Yuegang; Anhai; Order

La historiografía indiana de Filipinas está dominada hasta la primera mitad del siglo xix por una abundante producción de crónicas eclesiásticas. Hidalgo Nuchera ha computado, entre obras impresas y manuscritas, más de cuarenta títulos, algunos de ellos muy extensos (1998, pp. 495-496). 2 Los catorce volúmenes que componen la enciclopédica Historia de Philipinas (Sampáloc, 1788-1892) del recoleto Juan de la Concepción constituyen en teoría una historia civil, aunque la impronta religiosa de su autor se hace notar en cada página. La acción misional de dominicos, jesuitas, franciscanos, agustinos y recoletos no solo se dirigió hacia lo religioso y lo cultural; el omnipresente fraile también se dio, con mayor o menor fortuna, a redactar la historia de su respectiva provincia religiosa para dejar constancia de sus esfuerzos y quehaceres: una rica producción historiográfica que, comparada con su par hispanoamericana, ha recibido relativamente poca atención (Mojarro Romero, 2014). Dado que las órdenes religiosas jugaron un papel esencial en el devenir histórico del archipiélago, estas crónicas conforman un material valioso no solo para entender el proceso de conversión de las islas, sino también la resistencia indígena, las culturas prehispánicas, la administracion del gobierno colonial, la naturaleza del archipiélago, la mentalidad imperial o el comercio transpacífico, entre otros temas. 3

the order of st. augustine played a fundamental role during
the siege of Manila and later in the resistance in the provinces. this
article offers a state of the question of the main augustinian sources
and their general contribution to the knowledge of the english invasion
of the Philippines. the objective is to contextualize and provide
the necessary information to understand the important role
played by the augustinians during the war as their support for the
anda government. a detailed study of the life of the augustinian
corporation is offered from before the arrival of english and during
the conflict.

la orden de san agustín desempeñó un papel fundamental
durante el sitio de Manila y después en la resistencia en las provincias.
en este artículo se ofrece un estado de la cuestión de las principales
fuentes agustinianas y de su aportación general al
conocimiento de la invasión inglesa de Filipinas. el objetivo es contextualizar
y aportar la información necesaria para entender el importante
rol desempeñado por los agustinos durante la guerra como
su apoyo al gobierno de anda. se ofrece un estudio detallado de la
vida de la corporación agustiniana desde antes de la llegada del inglés
y durante el conflicto.

The article is a poststructuralist reading of the discourses on popular religiosity exemplified in the devotion to the Black Nazarene in Quiapo. Popular religiosity is considered the religious expression of the 'ordinary' believers in the margins relation to the official hierarchical Church. Poststructuralist interpretation shows how power operates like a thread network where those in the periphery can own their faith: this is described as discourse, an expression of the devotees' faith and practices. Discourse can be either discursive or non-discursive. When it is discursive, it shows the structures, the faith expressions, organizations and observable elements. When it is non-discursive, it reveals the resistance, the underlying structures, undercurrent faith beliefs and practices, worldviews and hidden interactions. An examination of the models leads to uncover how the movements of popular religiosity from below find its way towards faith empowerment, life's meaning and even survival. Preliminary Remarks about Popular Religiosity P opular religiosity captures the Filipinos' self-expression of their Catholic faith. It has both tangible and experiential traits that allow the devotees to have control over their faith and the practices that go along with it. There are hidden transcripts in the observance of popular religiosity, which we can read from the poststructuralist dynamics of power-relations. While popular religiosity can merely be an individual piety based on affection to God, from the poststructuralist angle, what power does and how it affects faith expression is also considered. The devotion to the Black Nazarene in Quiapo is one of the best expressions of popular religion because of the number of its devotees. In the 2018, the traslacion or the transferring of the Black Nazarene icon from the

This article features a connected history of punitive relocations in the Spanish Empire, from the independence of Spanish America to the " loss " of Cuba, Puerto Rico, and the Philippines in 1898. Three levels of entanglement are highlighted here: the article looks simultaneously at punitive flows stemming from the colonies and from the metropole; it brings together the study of penal transportation, administrative deportation, and military deportation; and it discusses the relationship between punitive relocations and imprisonment. As part of this special issue, fore-grounding " perspectives from the colonies " , I start with an analysis of the punitive flows that stemmed from the overseas provinces. I then address punishment in the metropole through the colonial lens, before highlighting the entanglements of penal transportation and deportation in the nineteenth-century Spanish Empire as a whole.

The Spanish remained on Ternate for 57 years, from 1606 until 1663 (although on the island of Siau, a very small Spanish garrison remained from 1671 to 1677). The Spanish also occupied a few smaller spice islands as well. This period was characterized by continuous fighting against the Dutch, who nearly always had the upper hand at sea and better arms as well as more soldiers and ships. For most of the period the Spaniards had a faithful ally in the sultan of Tidore, while the Dutch had the same in that of Ternate.

Excerpt from the book: I forti spagnoli nelle isole Molucche. Ternate e Tidore: Le isole delle spezie - Ramerini Marco

https://www.colonialvoyage.com/spanish-presence-moluccas-ternate-tidore/

Los españoles permanecieron en Ternate durante 57 años, desde 1606 hasta 1663 (aunque en la isla de Siau permaneció una guarnición española muy pequeña desde 1671 hasta 1677). Los españoles también ocuparon algunas islas de especias más pequeñas. Este período se caracterizó por la continua lucha contra los holandeses, que casi siempre tenían la ventaja en el mar y mejores armas, así como más soldados y barcos. Durante la mayor parte del período los españoles tuvieron un fiel aliado en el sultán de Tidore, mientras que los holandeses tuvieron lo mismo en el de Ternate.

This article explores the nature, process and agents of translation in the early modern Philippines. It argues that while translation is often glossed over in the historical records of the Spanish colonial enterprise on the islands, it is, in fact, an underlying procedure through which the linguistic intricacies of the colonial encounter can be explained. The article further contends that given the exigencies of colonization, where the knowledge of languages is often framed within the parameters of religion and polity, the role of colonial translators should be examined in relation to other roles not associated conventionally with their office. It is through such an interrogation that translation is moved from its purported secondariness in the historical discourse into a place of heuristic primacy in narrating the early history of colonialism in the Philippines.

A Critical Paper detailing the pre-colonial Philippines, 17th, 18th, and the 19th-century Philippines which gave rise to the propaganda movement of Rizal, leading to the revolution of 1896 (the birth of the nation) and the subsequent American war of aggression and colonization, the failed resistance in the Phil-American War and the neo-colonial set-up.

Within the order of the Augustinian Recollects, one of the most prominent figures was a Portuguese cleric named Fr. Agustin de San Pedro (1599-1660). Dubbed "El Padre Capitan," he spent more than half of his life in this far-flung Spanish colony. Aside from being a priest, he had an engineering background. He served the people of Romblon in Central Philippines in his dual career as a spiritual leader and military figure. Besides countering Moro raids, he built structures, such as a local church and fortresses, which stand until today.

This paper seeks to highlight two major points: (1) the Recollect missions put the peripheral province of Romblon in the map of Philippine colonial history under Spain, and (2) Fr. Agustin de San Pedro deserves recognition and a distinct place in the annals of Romblon.

Keywords: El Padre Capitan, Augustinian Recollects, Moro Wars, Sto. Nino, Romblon

"The Monetization of Silver in China: Ming China and Its Global Interactions," China’s Development from a Global Perspective (Cambridge Scholars Publishing, 2017), pp. 274-296.


It is widely held that the sixteenth century was the beginning of broad economic globalization. As a typical case, the monetization of silver during the Ming dynasty (1368–1644) was part of the story of this globalization. In China, copper coins had been the ancient circulated currency for more than one thousand years since the Qin unified the whole country and minted these copper coins with a characteristic square hole. China is also the country that first invented and used paper money. This situation continued until the Ming, when silver eventually began to replace copper coins as the standard currency. However, the monetization of silver was a complicated, unusual process. During the early Ming, it was forbidden to exchange silver and gold, and they were not viewed as legal currencies. One prominent piece of evidence is that when we read Ming huidian (The Great Ming Code), we can find a “Law of Paper Money” (chaofa) and a “Law of Copper Coin” (qianfa), but we cannot find a “Law of Silver” (yinfa). This clearly indicates thatsilver was not an official currency during the early Ming. There were, therefore, no formal institutions or regulations for silver at all. During the whole social development of the late Ming, silver was nevertheless used across the entire society. It transitioned from an illegal currency to a legal one, and then developed as the standard currency and came, ultimately, to occupy the dominant position in the field of currency circulation. It was, to say the least, a most unusual monetization process.
Published in María Dolores Elizalde and Wang Jianlang eds., China’s Development from a Global Perspective (Cambridge Scholars Publishing, 2017), pp. 274-296.

Ang papel na ito ay bahagi ng requirement na ipapasa bago matapos ang trimestre. Ang layunin ng papel na ito ay suriing maagi ang ilan sa mga hinaing na tinalakay sa Synod of Manila ng 1582 at ano ang naging kalagayan ng mga katutubo sa likod ng mga hinaing.

Pre-publication version of a chapter in The Adrián E. Cristobal Lecture Series 2010-2017 (Manila, 2018), which features the AEC Lectures of Gémino H. Abad (2011), Virgilio S. Almario (2012), Resil Mojares (2013), Reynaldo Ileto (2014), Marites Danguilan Vitug (2016), and Alfred Yuson (2017)

"I will leave it to the reader to discover what new insights the Talang Buhay provides concerning the events at Tejeros and the death of Bonifacio. My introductory comments are intended mainly to flag some key issues that might be missed, the most crucial being the wartime context of the political crisis. . . .Only by returning to first-hand sources such as this manuscript discovered by Elizabeth Angsioco and now being shared with the public, can we begin to effectively reassess a century’s worth of writings on Aguinaldo that have tended to picture him in a negative light. By no means does the Talang Buhay present us with a definitive account of the Aguinaldo-Bonifacio controversy. . . .But after reading through the Talang Buhay, in both Aguinaldo’s Tagalog and the English translation provided here, none but the most close-minded or partisan reader will continue to accept unquestioningly the Manichean portrayal of the main protagonists in [the movie] Heneral Luna."

Columbus’ renowned 1492 voyage marked the beginning of Spain’s quest to reach the fabled riches of Asia by sailing west rather than east. Eighty years later, Columbus’ dream of establishing a westerly trade route to China was achieved with the founding of Spanish Manila. Within a few short decades, millions of pesos ’ worth of New World silver and Asian goods flowed annually across the Pacific via the Manila Galleon trade network. Historians have not neglected the sudden rise of transpacific com m erce in the late sixteenth-century. Woodrow Borah, William L. Schurz, O.H.K. Spate, and other notable twentieth-century scholars were all drawn to the topic. While more recently, economic historians have focused attention on the direct flow of New World silver to Asia from the sixteenth to nineteenth-centuries. This scholarship however, has failed to offer a truly global account of the Manila Galleon’s impact on patterns of consumption in Spanish America, Spanish imperial policy making, or global trade patterns. With the goal of fostering more comprehensive and interdisciplinary research on early modern transpacific trade, this paper situates the early development of the Manila Galleon within a global market fram ew ork. In contrast to past scholarship, which has focused predominantly on Pacific silver flows to Asia, a global market framework explains the rapid development of transpacific trade in the late 1500s as a consequence of the complimentary demand for silver in China and imported commodities in Spanish American markets. By drawing on world-systems analysis, Chinese economic history, Portuguese and Spanish imperial history, along with European, Asian, and colonial Latin American historiography, this paper challenges existing narratives of the Manila Galleon by examining Spanish American market as important sites of both the production and consumption of global commodities. In doing so, it identifies future a v en u es o f research regarding the impact of transpacific commerce on historical developments in colonial Latin America specifically and the early modern trading world more generally.

Resumen: Con el objetivo general que señala su título, este trabajo intenta destacar aspectos relevantes para la continuidad del dominio español en Filipinas, dependiente del mantenimiento de la comunidad española de su capital. La inevitable selección de temas ha dirigido las preferencias hacia la participación de los vecinos en la defensa de la ciudad; la conversión de muchos de ellos en comerciantes de productos exóticos y dueños de esclavos singulares, y su colaboración a un mestizaje asombroso por su variedad étnica. Por otra parte, seguir las huellas de las primeras generaciones de vecinos de Manila, a fines del siglo XVI y durante el siglo XVII, proporciona algunas noticias sobre la flexibilidad de la Monarquía Hispánica para adaptarse al entorno asiático. Palabras clave: Filipinas, Manila, México, vecinos, siglos XVI a xVIII, vida cotidiana, testamentos, comercio, esclavitud.

Abstract: With the general objective indicated in its title, this work tries to highlight relevant aspects in the continuity of the Spanish domain in the Philippines, dependent on the maintenance of the Spanish capital. The inevitable selection of topics has lead the preferences of this work towards the residents collaboration to defend the city, the conversion of many of them into traders of exotic products and singular slaves owners, and their collaboration to an incredible miscegenation due to the ethnic variety. On the other hand, to follow the footsteps of the first generation of residents in Manila, at the end of the 16th century and during the 17th century, this work gives us some information about the flexibility of the Hispanic Monarchy to adapt to the social surroundings in Asia.
Key words: Philippines, Manila, Mexico, residents, from the 16th to the 18th century, daily life, wills, commerce, slavery.

Seijas, Tatiana. "Slaving and the Global Reach of the Moro Wars in the Seventeenth Century." Chap. 10 In Philippine Confluence: Iberian, Chinese and Islamic Currents, c. 1500-1800, edited by Jos Gommans and Ariel Lopez. Leiden: Leiden University Press, 2020.

Sifts through information gleaned from historical, contemporary, and English, French, and Spanish colonial as well as cartographical sources to demonstrate that the groups of Indians commonly called the Westo were not, in fact, refugee Erie, and also identifies the seven waves of out-migration of Yuchi (Euchee) from their homeland in East Tennessee, Southwest Virginia, and Western North Carolina, as well as showing the the refugee Erie-Huron group known as Richahecrian and Rickohockan were proto-Cherokee.

(Updated 2 October 2021)

With the publication of the Caballero family's version of the sugidanon, the Panayanon chant tradition's characters and storylines has risen in popularity, giving rise in turn to public discussions about authenticity in portraying indigenous narratives and history. Similar conversations also occur inside indigenous communities as well as outside. This paper will present five different depictions of key sugidanon characters, including Labaw Donggon, Matan-ayon, Paiburong, and Suranggaon. The main sources for this study will be the Caballero version, Ulang Udig's Epic of Labaw Donggon, Hugan-an's Hinilawod: Adventures of Humadapnon, Monteclaro's Maragtas, and Spanish accounts of ancestor worship on Panay. Two qualifiers are needed to contextualize this discussion. First, because the Caballero sugidanon is still being published, this comparison is inherently a work in progress until the final volume is released. Second, the mixed oral and historical character of the Maragtas has attracted considerable controversy since Jocano and Scott's writings on the subject. For this reason, its inclusion in this comparison is largely for its depiction of characters and not strictly its historical accuracy. This paper explores specifically the role of Labaw Donggon, Matan-ayon and others as founding figures among indigenous communities of Panay, both literally as ancestors and figuratively as literary personages. A definitive conclusion on the historicity of any of these characters is beyond the scope of this study. However, a return to colonial sources in conjunction with indigenous voices can be of use to scholars of Visayan history and culture by examining the sugidanon as an expression of Panayanon ethno-linguistic identity.

This is the revised and considerably extended version of a paper published in 2012. This version is from June 2022.  The paper deals with the claim of some people that boat lutes could once be found all over the Philippines, including Luzon and the Visayan Islands. Trying to find evidence for or against this claim, the paper examines early Spanish colonial sources as well as recently collected data from this area. As a result, we can state that the name "kudyapi" refers to boat lutes only in a few areas of the Visayas and Luzon, while in other areas it often refers to small lutes with coconut bodies that are definitely no boat lutes.

The first page of the original printed publication from 2012 can be found here:
http://journals.upd.edu.ph/index.php/musika/article/viewFile/3433/3170"

This paper focuses on the Via Crucis tradition and its artworks in the Philippines, during the Spanish, American and post-war years. The paper starts with a history of the Via Crucis tradition in Philippine context, followed by its different typologies applied across several geographical locations, as well as highlights on several unique and interesting features and histories on select collections. The paper also briefly states a few observations of the changes of the Via Crucis tradition in recent times, and makes a number of recommendations for further research and documentation of the Via Crucis as an artform and as a practice.

A 10-page critical paper detailing my key learning on the pre-colonial Philippines, 17th, 18th, and the 19th century Philippines which gave rise to the propaganda movement of 1896 (the birth of the nation) and the subsequent American war of aggression and colonization, the failed resistance in the Philippine American War and the neo-colonial  setup.

A mi padre, navegante, in memoriam, a mi madre, que siempre lo esperó, y a Jemellene Baluyot, ang aking asawa, bulaklak ng aking buhay 5 ÍNDICE Agradecimientos / 9 Introducción / 11 PRIMERA PARTE I. Límites de la literatura hispanofilipina colonial / 25 I. 1. Historia y ficción / 29 I. 2. Literatura iberoasiática / 34 I. 3. Literatura hispanofilipina colonial del siglo XVI / 39 II. Intentos previos de historización y estudio (estado de la cuestión) / 43 II. 1. Desde Retana hasta los años cincuenta / 44 II. 2. Desde los años sesenta hasta los noventa del siglo XX / 55 II. 3. Renacimiento de los estudios literarios hispanofilipinos / 72 II. 4. Reflexiones finales / 79 III. Una interpretación de la literatura hispanofilipina entre 1604 y 1809: los géneros literarios / 83 III. 1. Primeras bibliotecas personales en Manila / 84 III. 2. Relaciones de martirios / 87 III. 3. Crónicas eclesiásticas e historias civiles / 90 III. 4. Relaciones de sucesos / 96 III. 5. Libros de fiestas / 99 III. 6. Cinco propuestas para un canon / 103 III. 6.

This dissertation focuses on the way in which Crown-sponsored attempts to transplant or domesticate commercially valuable Asian spices throughout the Spanish empire generated production, circulation and institutionalization of empirical knowledge throughout Spain's imperial domains. Although largely unsuccessful, Spaniards perceived spice transplantations as an important component of Spain's imperial expansion during the sixteenth and seventeenth centuries. Ventures for the introduction or domestication of spices were often initiated and run by networks of settlers, entrepreneurs, officials, friars, and natural historians, who, through empirical observation and experimentation, acquired specific expertise in that field. Successful spice transplantations attracted the attention of Spain's imperial establishments, namely the Council of the Indies and the Casa de Contratación [known also as the "House of Trade"], which, in turn, engaged colonial administrators in Spanish America and the Philippines to call upon relevant experts for information regarding spice cultivation and processing. Consequently, experiments in the introduction and cultivation of spices were conducted in private and Crown estates in Spanish America, the Philippines and Spain, and the results thereof helped formulate Crown policies regulating spice cultivation and trade. It is maintained here that spice transplantation projects reflect an organizational culture in which policies were formed and decisions were made based on expert opinions obtained through empirical observations and experiments. Essentially, the Crown has adopted a scientific approach to direct its policies. Therefore, this study argues that as early as the 1570s, Crown establishments assessed and analyzed complex empirical evidence in variable economic, political, and diplomatic contexts, to form decisions which were perceived to bear critical consequences to Spain's economy and its imperial expansion.

Sinusuri ng papel na ito ang paggamit ni Bonifacio sa salitang kaginhawahan sa Pag-ibig sa Tinubuang Lupa. Tinitignan kung ano ang kaugnayan ng kaginhawahan at pag-ibig sa ninanais ni Bonifacio na kalayaan mula sa mga mapang-abusong Espanyol.

“Negotiating Peace and Faith. Jesuit Mediators in the Inter-Polity Relations between Christians and Muslims in the 17th-Century Philippines,” in: Philippiniana Sacra 66.168 (May-August, 2021) (https://philsacra.ust.edu.ph/, open access) (ISSN: 0115-9577), pp. 375-408. // ABSTRACT: In the overlay of Muslim and Christian geopolitical interest zones in the early modern Philippines, the missionaries of the Society of Jesus got to play a unique role as cultural intermediaries. This article analyzes some outstanding episodes of Jesuit diplomatic activities between the Spanish colonial government and the rulers on the islands of Mindanao and Jolo. In the setting of the Southeast Asian world, Spain found itself in a hostile environment in which the Muslim polities were a permanent factor. Slave raiders from both islands threatened the coastal villages of the Spanish Visayas, while on the other hand, Spanish imperial plans compromised the sovereignty of the sultans. By investigating Jesuit chronicles and additional contemporary sources, this study focuses on the Spanish side of this relation. It will contextualize the role of the Jesuits as ambassadors and, at the same time, as promoters of their own missionary interests. Thereby, it will assess the geostrategic considerations of the Jesuit order and their similarities with and differences from those of the colonial government in Manila. This article argues that in spite of a general overlap of interests, discrepancies existed and increased over the years, eventually effecting the outcome of negotiations.

An earlier version of what would constitute chapter 1 of my book "The Promise of the Foreign: Nationalism and the Technics of Translation in the Spanish Philippines" (Duke Univ. Press, 2005).

Nationalism in the Philippines thus began as a movement among
groups uncertain about their identity and anxious about their place in
colonial society.  They sought not a separate nation-at least not
yet-but a claim on the future and a place on the social map. Their
initial appeal was not for the abolition of colonial rule but for its reformation
in ways that would expand the limits of citizenship and political
representation. The first generation of nationalists thus sought not
separation but recognition from the motherland. This wish brought
with it the imperative to communicate in a language that could be
heard and understood by those in authority. Such a language was
Castilian.

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.

This essay tries to be a state of the matter on the outstanding figure
of the Augustinian Julián Bermejo (1777-1851). The main focus
are the actions he took to remove the systemic threat of Moorish piracy
over Cebu and adjacent islands, presenting the interesting project
to this regard which he put forward as parish priest of Boljoon,
aiming for the establishment of an ample defensive structure, the development of a communications system and the commissioning of a
navy of Barangayanes. Such projects were also successfully applied to other islands of the Philippines and laid the foundations of a significant
progress and development in the region. There is also a record
of the economic development promoted by Fr Bermejo in the fields
of agriculture, industry and commerce. The article offers a detailed
study of some of his main jobs as Augustinian superior (definer, provincial Father and prior of the convent of Santo Niño of Cebu), whose
main objectives were the maintenance and expansion of the Order.