Colonial Philippines

Les ouvrages en français sur les Philippines sont réputés à tort peu nombreux. Ayant subi les influences espagnole et américaine pendant une longue période, les îles Philippines ont naturellement suscité une profusion d'écrits, mais surtout en anglais et en espagnol. Les travaux en français existent cependant, en nombre, mais restaient jusqu’ici mal connus et peu répertoriés. Compilée par Bernard Pot, la présente bibliographie comporte plus de mille six cents références, de l’alimentation à la linguistique, en passant par l’histoire, la littérature, le récit de voyage et l’érotisme.

L'AUTEUR
Bernard Pot est ethnologue et historien. Membre associé de l’Institut de Recherche sur le Sud-Est asiatique (UMR 6571, CNRS et Université de Provence, Marseille), ancien président de l’Association culturelle franco-philippine, chevalier de l’Ordre de Rizal, il poursuit depuis vingt ans des recherches sur les Philippines dont cette bibliographie est l’un des résultats.

This paper proposes a deconstructive reading of Flores ni Maria Santisima, a Hiligaynon novena written by Padre Raymundo Lozano and printed in 1867. Set against the economic bustle of nineteenth-century Iloilo after it opened port to foreign trade,the novena demonstrates a homological relationship between capitalism and the practice of spiritual accumulation in the Flores. Nevertheless,teasing out the liminality of this text undermines its self-assurance as a monologic triumph of signification.A recurrent word in the novena, gihapon (always) plays an important transactional role in the promise of a happy death.  As an incalculable event which subverts anticipation, death is a call towards faith without the consolation of certainty. The alterity of death beckons us to respond with Derrida’s perhaps, a trace of gihaponrevealed in the three stories from pananglit(hagiographical narrative): the deathbed experience of St John of God, the Emmaus-like encounter of two priests, and the acquittal of a convicted robber.

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 article provides new information on the creole Filipino, Fr. Pedro Pablo Peláez, who, together with Fr. José Burgos, was the most outstanding clergyman in the nineteenth-century Philippines. It discusses Father Peláez’s previously unknown activities in the cabildo of the Manila Cathedral, where he was its most distinguished member. It analyzes his reformist ideas, and explains his work and strategy to defend the Filipino secular clergy, whose rights were being violated by the royal orders of 1848 and 1861. Against the reactionary religious orders, Pelaéz had a detailed modus operandi to defend the legitimacy of native priests’ control of parishes. Although his activities were cut short by his unexpected death in the earthquake of June 1863, Peláez served as an inspiration to be emulated.

ABSTRACT
Vote buying during election is a phenomenon in Philippine politics clandestinely practiced as underground activities by political candidates who utilize it as a political strategy. This study examined the vote buying phenomenon of the Philippines during periodic elections in the national and local levels. It utilized secondary data from various source agencies and published refereed journals on practices of fraud and vote buying which have crucially shape out election results and the electoral system of the country.  The findings suggest that Filipino traditional voters attribute vote buying to “patron-client relations” during elections where parity and justice are momentarily accomplished when political candidates carry out their obligations and lend supports to their constituents with vested interests. Operationally for many Filipino voters, vote buying is a tangible “gift” from aspiring candidates which influences their choice and produce instrumental compliance. This phenomenon underlying the patron-client ties manifests a two-fold bond of reciprocity and mutual obligation linking individuals of disproportionate social status and authority based on the exchange of money and votes. Those less educated and rural residents are among the more vulnerable electoral groups to vote buying. The study concludes that vote buying as practiced in the Philippines has penetrated all levels of the bureaucracy. The veracity of vote buying has become culturally intricate with fraud, intimidation and violent means to win the electoral race.
Keywords - Vote buying, electoral system, political culture, voters’ education, election exercise, rural residents, Philippines
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Note:  If you cite this work, please cite the author, article tile, volume, issue, URL address or DOI, ISSN and journal where it is published, thank you very much! The “International Journal on Graft and Corruption Research”, Print ISSN 2362-7476, Online ISSN 2362-7492, Volume 2, Issue 1, 2015, Pages 36-45, DOI: http://dx.doi.org/10.7719/ijgc.v2i1.301

The economic and political relationship between the Spanish minority and the Chinese sometime-majority of Manila was crucial to both sides, and yet it was punctuated with frequent outbreaks of mass violence that left thousands dead. The basic features of life in 17th century Manila are unfamiliar to most readers, so my first chapter is an introduction to broad economic, social, and environmental factors that I consider important in reading the history of Sino-Spanish conflict. From there, my thesis aims to contribute to the debate on why this cycle of ethnic conflict began and persisted. To do so, I focus particularly on two key incidents. First, Chapter Two describes the “Calamba Rebellion” of 1639-1640, in which some 30,000 Chinese rose up in revolt against Spanish labor requirements and taxation, only for some 20,000 to be killed and the rest imprisoned. My second case study, in Chapter Three, looks at a diplomatic exchange from the years 1662-1663 between the Spanish Philippines and the ethnically Chinese Zheng state. This exchange occurred in the light of Zheng threats to invade the Philippines and the consequent Spanish massacre and/or expulsion of thousands of Chinese living on Luzon, but led to the codification of a new legal status for Filipino Chinese as legal subjects of the foreign Zheng regime. Throughout, I attempt to use the events of 1639-1663 as touchstones in considerations of basic conceptual questions about the birth of a “global” economy, the formation of the “Philippines” as a nation and region, and the conditions under which persistent boundaries of ethnic or political identity lapse from zones of cooperation to frontiers of conflict.

Inaanyayahan ang mga kontributyor na pagmuni-munihan o siyasatin ang mga sumusunod na paksa:

[01] Kasaysayan ng mga partikular na bisyo at/o adiksyon sa lipunang Pilipino; mga anyo at epektong panlipunan ng mga partikular na bisyo at/o adiksyon; mga tao, institusyon, sistema o network na may kaugnayan sa kalakalan ng bisyo at/o adiksyon; mga tao, patakaran at/o institusyong may kinalaman sa legalisasyon, kriminalisasyon, pagkontrol o pagsugpo ng mga partikular na bisyo at/o adiksyon; kasaysayan at kultura ng konsumsyon, kriminalisasyon, pagpaparusa o rehabilitasyon kaugnay ng bisyo at/o adiksyon.

[02] Mga kasaysayan at pagpapakahulugan ng mga partikular na bisyo at/o adiksyon sa Pilipinas sa panitikan, media, sining-biswal, sa social media at cyberspace; mga pagbabalangkas at isyung konseptwal sa pagpopook at pag-unawa tungkol sa bisyo at adiksyon sa kamalayang Pilipino; mga komparatibong pagsusuri ng partikular na bisyo at/o adiksyon sa Pilipinas at ibang bansa.


Contributors are invited to reflect or explore the following topics:

1. Histories of vices and/or addictions in Philippine society; forms and social impact of specific vices and/or addictions; personalities, institutions, systems or networks in connection with the trade in vice and/or addiction; personalities and/or institutions connected with policies of legalization, criminalization, control or suppression of specific vices and/or addictions; histories and cultures of consumption, crime, punishment or rehabilitation in connection with vices and/or addictions.

2. Histories and meanings of of specific vices and/or addictions in literature, media, visual arts, social media and cyberspace; conceptual issues, discourses and theoretical frameworks in locating and understanding vices and/or addictions from the Philippine perspective; comparative studies of specific vices and/or addictions in the Philippines and other countries.

Deadline of submission: 29 February 2020

Book reviews are also welcome.
Articles and reviews must be written in Filipino.
Rules and procedures for submissions are found in the attachment.

"This book offers annotated translations of documents touching on Dutch admiral Cornelis Matelieff de Jonge and his voyage to Asia between 1605 and 1608. These translations are aimed at a contemporary English-speaking Asian readership interested in the early modern history of European trade, warfare and expansion in Southeast Asia with a focus on Malaysia, Singapore, and Indonesia. Researchers specialising in early European colonialism, international law, international relations, security studies, and diplomatic history will also find that the documents translated in this volume offer new and unfamiliar perspectives. Materlieff’s business acumen, military and diplomataic prowess as well as his vision of empire all have implications for examining not only European expansion into Southeast Asia, but also into other regions at large, including especially south Asia, Africa and the Americas.
Admiral Matelieff was a director of the Rotterdam Chamber of the Dutch East India Company (VOC) formed in 1602. He was appointed fleet commander on one of the company’s first voyages to Asia. Matelieff’s mission was both commercial and military: he launched a major sea-borne attack on the Portuguese colony of Melaka, arranged for the signing of treaties with the rulers of Johor, Aceh and Ternate, and founded the first Dutch fort on the island of Ternate. His endeavours, however, to open the Chinese market for the Dutch company proved unsuccessful.
Following his return to the Dutch Republic in September 1608, Matelieff penned a series of memorials and letters. In these he advanced recommendations for changing the way the company organized its fleets and conducted business. More importantly he offered  his Dutch contemporaries a vision of empire in Asia. The materials contained in this volume offer important observations of a perceptive analyst who was also determined to grasp the political and economic structures of Asia, and also of inter-state relations in across this vast region. At a time of Spanish, Portuguese, Dutch, Danish, French and English engagement in Southeast Asia, Matelieff sought to critically assess and strategize on the ways in which Europeans were increasingly engaging with Asian polities and their rulers.

This book will be released for sale in Australasia and Europe in June 2014 and available in the Americas after September 2014
""""

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"

The first of the Manila Galleons also known as the Nao de Manila were certainly elements of Miguel Lopez de Legazpi's fleet. In 1565 after successfully establishing a Spanish settlement in Cebu, Legazpi sent two of his ships, the San Pedro , accompanied by a patache, back to the New World. Under the guidance of its navigator, Fr. Andres de Urdaneta successfully arrived in Mexico on October 6, 1565. The San Pedro was the first major vessel to complete an east ward transpacific travel. It blazed the trail of the Manila galleons. Even if it did not originate from Manila it carried some goods from the East. The San Pedro was actually the first of the Nao de China also known as the Nao de Manila or the Manila galleon. From that time on galleons sailed regularly between the Philippines and Mexico for the next 250 years. This activity, a government monopoly brought goods, people and influenced cultures on both sides of the Pacific. By the dawn of the 19 th century the galleon trade entered its twilight years as a result of increasing competition from various quarters as well as political events in Europe and the Americas. In 1815 the galleon Magallanes left the Philippines in what was said to be the last voyage of the Nao de Manila. Contrary to what is written in various textbooks, the Manila galleon trade did not die in 1815. The proper end of this historic activity should be in the year 1817 when the Magallanes made its return trip to the Philippines. Historical documents also depict what happened to the Magallanes after the galleon trade had ended. Though the use of historic reports and documents, this paper will discuss the beginning and the end of the galleon trade in 1565 and in 1817.

In traditional anthropological work on the Philippines, the framework of patron-client ties has been extensively used to explain the exercise and contest of power between people in asymmetrical relationships: landowners and peasants (Kerkvliet, 1995), politicians and voters (Rafael, 1998), and the rich and the poor (Cannell, 1999). In this paper, inspired by Pertierra and Turner’s (2012) challenge to locate television within the frame of the national and the local, I explore whether and how enduring cultural normativities of patron/client can shed light on the peculiar relationship of television/audience in the Philippines. In particular, I draw attention to the unique feature of privately owned television networks as interventionist, whereby economic aid and assistance is offered to “the masses” not only in “wealth-sharing” game shows but also in the charitable projects and disaster relief operations run by media oligarchs and celebrities. While elite-owned, television confers symbolic recognition to the poor through their “overrepresentation” (Wood & Skeggs, 2009) across multiple genres, and offers material redistribution in the transactional interactions between generous tv personalities and loyal audiences in various “zones” of television experience. The paper reflects on the merits and limits of the (upper-class) critique of patron/client television as exploitative and perpetuating of a “culture of mendicancy” in developing, “third world” Philippines. It demonstrates why such media critique fails to restrain interventionist television in the face of tv owners and producers’ justifications that draw from both traditional cultural idioms and the neoliberal vocabulary of tv ratings, profits, and trust surveys.

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.

The exemption of civil law and diocesan law of religious orders in the Philippines is one of the most interesting aspects of its morphology and the special character of Spanish rule in the islands at the state and church level. During the nineteenth century the Augustinians fought to regain or maintain
exemptions that already had many times threatened by liberal legislation. They were often tenacious for the preservation of their privileges, that led them to clash directly with the diocesan hierarchy of the islands, the local clergy and the nationalist and anti-clerical element of the Philippine Propaganda
Archivo Agustiniano 95, núm. 213, Valladolid (2011), págs. 31-63

When Iloilo opened its port for world trade in 1855, it retained its traditional religious practices while capitalism invigorated its economy. Through pastoral technologies, Flores ni Maria Santisima textually produced the godly Ilongga as a subject that fitted capitalism because of her surplus value in both domestic and spiritual spheres. Nevertheless, despite the disciplinary practices on the self, the performance of the godly Ilongga remains an attempt to replicate the category.

Francisco Villacorta and the relationships of the Augustinians
of the Philippines with the Government of Spain (1818-1844)
Francisco Villacorta was a outstanding religious of the Augustinian Province of the Philippines. He held the highest positions within the Order, acquiring special significance as procurator commissar with the Government of Spain  1818-1844) in a time of major changes and challenges to the Hispanic domain in the Islands. His Arch Ag 98 (2014) 65-123
works were directed towards improving the seminar of Valladolid, place of training of missionaries to the Philippines, increasing the number of missions to the archipelago, the religious exemption of liberal policies, and the legal protection of the parishes and missions of the friars in the Philippines. Their achievements not only benefited the Augustinians of the islands but to all religious orders who worked there. The study of the figure of Villacorta supplies a wealth of knowledge
to the history of the Order of St. Augustine in the Philippines in
the first half of the nineteenth century, and at the same time contributes to the understanding of the transcendental changes of the next part of the century.
Archivo Agustiniano 98, núm. 216, Valladolid (2014), págs. 73-108.

La Biblioteca Nacional de España cuenta con un ejemplar de la obra de Antonio Pigafetta titulada Il viaggio fatto da gli spagniuoli a torno a'l mondo, publicado en Venecia en 1536 por L. A. Giunta, referenciado como Edit 16, CNCE 73425 y formado por 104 páginas. Se trata, a mi parecer, de una obra de extraordinaria importancia, no sólo en cuanto su propia calidad y antigüedad, como uno de los fondos más importantes que tratan sobre la expedición de Magallanes, sino también, precisamente porque se trata del relato del cronista de la expedición que, a la postre, se convertiría en la primera en dar la vuelta al mundo en un momento en que acababa de descubrirse que era posible, y llevada a cabo bajo los auspicios de la Corona Española, con el consecuente prestigio imperecedero que para ésta y sus protagonistas reportaría a lo largo de la Historia.

Luis Rodríguez Varela is a late eighteenth, early nineteenth century author, whose work constitutes a very interesting example of Philippine criollista pamphlet writings. Represented in the nineteenth and twentieth century by intellectuals or activists as a practically proto-nationalist figure, in this chapter we will see that his political position was more attuned with a late-Baroque common sense. The ideas and texts that he presented or showed in the context of the Hispanic American independence wars reveal a very singular criollo Filipino identity.

This article explores American efforts in the colonial Philippines to instil a consciousness of history and modernity among Filipinos through a carefully crafted philosophy of time. It focuses primarily on David Barrow’s work, History of the Philippine Islands (1905), as the ideal embodiment of a broad discourse permeating notions of superiority and inferiority, historicity and ahistoricity, and civilizational development — notions which shaped colonialism in the Philippines. This article argues that Americans were able to develop a sense of fundamental temporal difference with their colonial subjects — a fundamental difference that could be effectively employed and articulated to overcome shortcomings or inconsistencies in other discourses of colonial power.

Based on a phonetic, linguistic, and discursive analysis of sixteenth-century Iberian, “Aytiur” (Aytim) can be confirmed as the port of Hayten (“Haicheng” or “Yuegang” in Chinese). A study of the route which the Spaniards took in Southern China in 1579 (along Dongjiang, Xingningjiang, and Meixi to Chanxi and Hetouxi, then through Jiulongjiang to reach Zhangzhou Prefecture) also provides evidence as to Aytiur’s Chinese identity and location. After establishing the exact location and identity, the article next considers extant missionary records to gain a more nuanced understanding of trade in the area. Based on a close reading of primary documents, it seems that trade with the Philippines did not begin immediately following the opening of the port of Aytiur in 1567; in fact, until 1580, there were very few Manila-bound sea-faring vessels leaving the port of Aytiur. At the same time, Augustinian missionaries writing in 1575 reported a great number of ships in the two ports of Tansuso and Tongan, which were both more prosperous than Aytiur. Comparing the statistics of trading vessels and taxation records, this article concludes that the commercial situation in Aytiur was limited in the 1570s and that significant trade with the Spaniards began only in the 1580s or 90s. Aytiur’s growth as an important port city resulted from its location and a combination of institutional changes favorable to trade.
Keywords: Aytiur, Haicheng, Hayten

Ocupación Británica de Manila, 1762-64 por Peter Borschberg Sumario I. Introducción II. El ataque y la toma de Manila III. Los problemas de la ocupación británica de Manila III.i Cuestiones de permanencia y legitimidad III.ii. Restricciones financieras III.iii. Provisiones de alimentos IV. Acusaciones de cooperación china con los británicos V. Pruebas de la cooperación china con los británicos V.i. Hacer «negocio como de costumbre» V.ii. La venta de concesiones monopolísticas V.iii. Reclutamiento de culíes en Manila: cooperación de los británicos con el Gobernadorcillo de los Sangleyes V.iv. ¿Hubo una «milicia china»?

Ang pagkawasak na dinanas ng mga kapuluan ng Bisaya at Luzon bunga ng
pangangayaw ng mga Moro pagsapit ng siglo 18 ay bunga ng kawalan ng
organisadong pagpaplano at taktikang pangdepensa sa panig ng mga Espanyol sa
nasasakupan nitong kolonya. Kung ginawang matatag ang mga tanggulan sa Look
ng Maynila na binubuo ng Intramuros, Cavite, at Corregimiento de Mariveles, hindi
lamang ang sentro ng kolonya o ang Maynila ang maililigtas mula sa panganib kung
hindi maging ang mga bayang nakapalibot sa Look. Gayumpaman, hindi ito
naisakatuparan sapagkat hindi binigyang-pansin ng mga Espanyol ang posibilidad
ng pagsalakay ng ibang dayuhang Europeo (tulad ng Olandes at Ingles) sa
napakalayong kolonya nito sa Asya. Gayundin, minaliit ng Pamahalaang Espanyol
ang inaasahang pagsalakay ng mga Moro kung kaya’t hindi rin pinag-ukulan ang
mga presidyong matatagpuan sa Mindanao partikular ang Presidio de Zamboanga.
Kung pinatatag lamang ang presidyong ito, napigilan sana ang paggalaw ng mga
Moro patungong Kabisayaan at Luzon; kung pinatatag lamang ang tanggulan ng
Look, naprotektahan sana at naipagtanggol ang mga bayan sa Luzon mula sa
inaasahang pag-atake ng mga Moro. Ngunit sa huli, ang paghihirap na dinanas ng
buong kapuluan mula sa pangangayaw ng mga Moro ay isang malinaw na patunay
ng tahasang kapabayaang ginawa ng mga Espanyol sa kolonya nito. Upang mas
kongkretong maunawaan ang kalagayang pandepensa ng kolonya sa ilalim ng
Espanya, pinagtuunan ng pansin sa papel na ito ang bayan ng Mariveles sa
lalawigan ng Bataan. Pinili ito ng may-akda sapagkat bahagi ang Mariveles ng
pangkabuuang plano at estratehiya ng pagtatanggol ng Maynila at Look nito sa
buong panahon ng pag-iral ng kolonisasyong Espanyol. Ang sinapit ng bayang ito
ay magagamit na sukatan ng halaga, lakas, at bisa ng mga tanggulang itinayo ng
Espanya sa mismong sentro ng kapangyarihan nito laban sa mga Moro.

This article examines the phenomenon of convict transportation between Mexico and the Philippines during the 17th century. Utilising sources located within the Archivo General de la Nación (México) and the Archivo General de Indias (Sevilla), I argue that was this convict transportation both helped the Spanish extend their power within the Pacific and functioned as a criminal justice measure in response to the emergence of an unruly and disobedient plebeian underclass in the cities and along the highways of New Spain.

A critical paper addressing the deeper understanding of true Philippine history from Renato Constantino's book "The Philippines: A Past Revisited." It focuses on the Filipinos' struggle and how they were conquered, fought, and liberated as a nation from colonizers when they faced the hardships of every civilization.

En 1657 vio la luz, en la imprenta de la Compañía de Jesús en Manila, un libro que causó un revuelo extraordinario: Discurso parenético sobre los servicios reales y personales de los Indios naturales de la Islas Philipinas. 1 Su autor fue el oidor de la Audiencia de Manila, Salvador Gómez de Espinosa, un doctor en leyes de la Universidad de Salamanca que había llegado a Filipinas en 1653 en el galeón San Francisco Javier junto con el nuevo gobernador, Sabiniano Manrique de Lara (1653-1663). El texto, de clara impronta lascasiana, denunciaba la extorsión y los abusos que sufrían los indígenas de Filipinas por parte de un reducido número de misioneros y oficiales del gobierno, señalaba a los frailes por las desmesuradas cuotas que cobraban por la administración de los sacramentos y los castigos físicos excesivos que a veces infligían a sus fieles; hacía públicos los demanes de los recaudadores de impuestos -miembros de la élite nativa en connivencia con el poder colonial-, y declaraba que, por mandato de numerosas cédulas reales -las cuales cita-, los indígenas no debían sufrir estos agravios ni podían ser obligados a la realización de trabajos personales. El Discurso Parenético, aunque no culpaba más que a una parte pequeña, pero poderosa, de la población del archipiélago, obtuvo reacciones contundentes por parte de la clase eclesiástica, 2 que aparecía descrita en términos poco ejemplares, hasta el punto de que su autor fue denunciado a la inquisición en México, de cuya causa no solo salió absuelto, sino elogiado por el celo que demostró tener en el desempeño de su tarea.