Philippine Studies

This paper is a reflection on the author’s experience of translating Martin Heidegger into Filipino. It first addresses the questions of principles underlying the act of translation, such as those of fidelity (to both source and target languages, original author and translator), as well as the role of the translator as an intermediary between the original author and the readers. Then it demonstrates examples of his experience of translating selected key terms and passages in Heidegger—such as sein, stellen, Ereignis, and their cognates—indicating the difficulties as well as the challenges that arise in the work of translation. A notable problem or challenge is the absence in Filipino (as in other Austronesian languages) of the verb “to be,” one of the most important subjects of philosophical inquiry in the Western tradition. It ends by reflecting on this experience of translation, noting how even the German concept of Übersetzen and that of the Filipino salin may lend themselves to ...

The purpose of this article is to provide new material for the study of the sources of The Register of Dames and Handsome Maidens, which had been known only as a result of the lubok tradition. A manuscript copy of The Tale of Dames and Handsome Maidens, recently discovered in codex from Russian National Library (Titov Collection, No. 1627, pp. 129-130), gives a good opportunity to compare two variants of this interesting and enigmatic text. However, it is impossible to specify precisely the exact time of writing The Register (or The Tale) of Dames and Handsome Maidens, while the suggestion that it appeared at the turn of the 18 th century needs to be corrected. Attempts to identify the prototype of The Register and The Tale should be continued. Александра Плетнева в статье, посвященной изучению лубочного Реестра о дамах и прекрасных девицах, пишет: Появившийся на рубеже XѴII и XѴIII вв. "Реестр о дамах и о прекрасных девицах" известен только в лубочной версии. Он был опубликован Д.А. Ровинским в его фундаментальном своде "Русские народные картинки". […] Рукописные параллели к этому лубку нам не известны, хотя вообще-то многие тексты, представленные в лубочной традиции, входили в состав рукописных сборников. М.Н. Сперанский, исследовавший рукописные сборники XVIII в. и особо отме-

Les rencontres du IV e Centenaire de la découverte de l'Amérique Résumé Ancrée dans l'histoire des relations culturelles entre l'Europe et l'Amérique Latine, cette thèse analyse le discours hispano-américaniste qui apparaît en Espagne en 1892 au moment du IV e Centenaire de la découverte de l'Amérique. Soixante-dix ans après l'effondrement de son empire colonial, et alors que la Conférence Panaméricaine de Washington (1889-90) et l'Exposition Universelle de Chicago (1893) scellent déjà la prépondérance des Etats-Unis sur le continent américain, l'Espagne organise une célébration pour raviver les liens d'une communauté hispano-américaine transatlantique fondée sur une langue, une histoire et des traditions culturelles partagées. Orchestrée par les milieux officiels et la bourgeoisie professionnelle, cette commémoration s'apparente à la quête d'une image perdue dans un miroir dont les reflets dispersés au cours des cérémonies, congrès et expositions organisés dans le pays, semblent traduire l'état d'âme d'une nation qui voudrait se redonner la conscience d'exister. De l'autre côté du miroir les républiques latino-américaines recherchent désormais de nouvelles alliances internationales. Mais tandis que leur émancipation politique semble définitivement acquise, la conquête de l'autonomie culturelle constitue encore pour ces pays une démarche embryonnaire qui implique une redéfinition de l'héritage hispanique. C'est dans le cadre d'une confluence générationnelle inédite que se produit la confrontation culturelle que ce travail met en évidence, en révélant la convergence qui alimente le débat hispano-américaniste de 1892 et dont les prolongements réels et spéculatifs imprègnent encore aujourd'hui les relations entre l'Espagne et l'Amérique latine.

This article explores the nature of historical forgetting in the Philippines through the lens of Pierre Bourdieu's notion of forgetting as misrecognition, which is invested with power and struggle. The notion is concretized in the context of Reynaldo Ileto's discussion of the Schurman Commission, which was tasked to gather information about the Philippines as part of the United States' pacification campaign. Because historical forgetting is rooted in the structure of society itself, policies concerning language and education are imbued with power and class dimensions. The necessity of change in consciousness is enmeshed in the broader politics of social change, which is thus the context of the debate on the critical role of English in the Philippines. The political imperative to forget is inherent in - and partly sustains - the fundamental structure of social relations in the Philippines.

A validated Manual on Healthcare Waste Management (HCWM) for Level 1 Government Hospitals in Northern Philippines was developed based on the (1) profile of the (a) healthcare facility as to services, bed capacity, bed occupancy, and number of outpatients, and (b) medical staff as to HCWM training, awareness, vaccination, and staff contingent; (2) status of HCWM practices among respondents as to HCWM generation, segregation and handling, storage containers, storage areas, collection and on-site transport, off-site transport, treatment, final disposal, regulations, policy and budget, and sanitation and wastewater; and (3) the SWOT analysis of the HCWM implementation. Descriptive research design was employed on the current status of HCWM among 22 respondent hospitals as the identified cases. Standardized questionnaires adapted from the UN–WHO HCWM Rapid Assessment Tool were used and a survey based on observation and key informant interviews were the tools for data collection. Profile r...

This is a copy of my tenure lecture at the Department of English and Comparative Literature of the University of the Philippines on February 2015. It discusses Filipino diasporic novels from two Filipino diasporic women writers, Gina Apostol and Jessica Hagedorn. It explores the use of the postmodern theories of Linda Hutcheon's historiographical metafiction, and how the marginalized are able to revise monolithic history and literature through historiographical metafiction. This paper shows how Filipino women are able to resist patriarchal and/or authoritarian histories and literatures through these metafictional strategies.

During and beyond his lifetime, Fernando Amorsolo y Cueto (1892-1972) was a much loved and acclaimed painter who influenced generations of Philippine artists. His canvases of historical events and the mundane resonated with audiences both foreign and local for they captured what was perceived to be the essence of the Philippine experience and identity—the Philippine panorama bathed in the brilliant sunlight.

The exhibition, Amorsolo: Chroma, invites audiences to revisit the plein air paintings and landscapes of Amorsolo to better understand why he received monikers such as “The Grand Old Man of Philippine Painting,” “the poet of color,” and “the painter of Philippine sunlight.” While these titles speak of Amorsolo’s palette, they also beg the question whether today’s audiences in the age of hypermedia appreciate those titles and Amorsolo’s colors in the same way.

This study explores the hidden survival strategies of residents in Caibiran, Biliran Province during the Japanese Occupation of the Philippines from 1942 to 1945. Unlike conventional wartime narratives that focus on battles, collaboration, and guerrilla resistance, this research foregrounds the everyday experiences of ordinary people in navigating scarcity, fear, and disruption. Using oral histories, archival documents, and thematic analysis, the study reveals that survival depended on four interconnected strategies: food diversification, barter and exchange, women's domestic labor, and community solidarity. Root crops, foraging, and fishing became the backbone of household sustenance, while informal barter networks reinforced social bonds amidst economic collapse. Women played a central role in food preservation, rationing, and morale-keeping, transforming domestic spaces into sites of resilience. The findings underscore that wartime survival was not merely passive endurance but active negotiation, creativity, and quiet resistance. By centering on Caibiran, this study contributes to microhistorical perspectives in Philippine wartime historiography, demonstrating how local knowledge and communal practices shaped resilience during a period of occupation.

Using Demeterio’s modified ideological spectrum, this article examines the dominant political ideologies reflected in the pastoral statements of the United Church of Christ in the Philippines (UCCP) under the administrations of Ferdinand Marcos Sr. and Ferdinand Marcos Jr. Through a hermeneutic lens grounded in a two-dimensional spectrum, progressive–retrogressive and libertarian–authoritarian, the analysis reveals that under Marcos Sr., the UCCP adopted a conservative and authoritarian position. From 1973 to 1975, its pastoral statements issued general appeals for peace and human dignity, while avoiding direct criticism of the regime. However, by the mid to late 1970s, the UCCP began to exhibit signs of quiet resistance. In contrast, during the administration of Marcos Jr., the UCCP’s stance became more assertive and prophetic. These statements directly addressed issues such as human rights violations, environmental justice, and the defense of historical truth. In Demeterio’s spectrum, this contemporary position aligns with moderate progressivism, occasionally leaning toward radical progressivism, particularly in its advocacy for grassroots movements and democratic participation. This study is therefore significant as it illustrates the ideological transformation of the UCCP, from conservative restraint to active resistance, and underscores the capacity of religious institutions to evolve from passive complicity into agents of prophetic resistance.

This study examines the life and contributions of Captain Nieves Fernandez, the only known female guerrilla leader in Leyte, Philippines, during World War II (Gervacio, 2019). Fernandez, a former schoolteacher, organized and led a resistance movement against Japanese forces, employing strategic ingenuity despite limited resources (Fratus, 2020). Her leadership challenged conventional gender roles and had a profound impact on her local community (PVAO, 2025). Using archival research and oral histories, this paper explores her leadership strategies, gendered experiences, and the social influence of her actions, contributing to a more inclusive understanding of women's roles in wartime resistance (Pacific Atrocities Education, 2023).

Eberhard Crailsheim, “Otra forma de corso: La violencia marítima indígena contra los españoles en Filipinas (1565-1821),” in: Vera Moya Sordo and Rafael Torres Sánchez (eds.), El Corso: Sociedad, guerra y Estado en la Edad Moderna (Madrid, Albatros 2025), pp. 223-249.  //  RESUMEN: El objetivo de este estudio es analizar esos tipos de violencia marítima indígena en contra de los españoles en Filipinas a lo largo de la época virreinal y averiguar cómo los conceptos de “guerra”, “piratería” y “corso” funcionaban en ese contexto. En el centro está la idea del “corso”, que se define para este capítulo como una forma de violencia marítima, tolerada, aprobada o incluso instigada por un Estado, pero nunca organizada directamente por él.  La pregunta principal de este capítulo es si esta definición del “corso” se podía utilizar para la violencia marítima indígena contra los españoles en Asia. Los “estados” relevantes con el foco de ensayo son los reinos de Maguindanao,  en la isla de Mindanao, Brunéi en la isla de Borneo, y Joló, en el archipiélago entre ambas islas.

La fuente
editada y traducida en este número está constituida por un conjunto de textos
de un corpus inédito de cerca de 1 400 páginas de resoluciones de casos
morales jesuitas compuestos durante la primera mitad del siglo XVII y
conservadas en los archivos de la Compañía de Jesús en Barcelona. En el
número 7 de la Source(s) n° 7, ya se habían publicado varios extractos de este
conjunto relacionados con la cuestión de la esclavitud. Los casos aquí
publicados se refieren a la comunidad de chinos residentes en Filipinas,
llamados Sangleys. Se tratan de problemas de diversa índole, como la represión
que siguió a la insurrección del distrito del Parián de Manila en 1603, los fraudes
practicados por los españoles en el contexto de las interacciones comerciales
con los Sangleyes, los médicos chinos, las diversiones de la comunidad, el
debate en torno al corte de pelo de los Sangleys deseosos de casarse, el espinoso
tema de las propinas repartidas a los españoles durante las festividades del Año
Nuevo chino, así como otras cuestiones legales.

This report presents initial findings from one recorded interview with a practicing blacksmith in Villalimpia, Loay, Bohol (16 April 2025). The paper documents staffing (three core workers + two interns), typical output (18-20 blades/day), input conversion (≈2 blades per kg scrap metal), local input prices (≈₱65-₱75/kg), and a retail example (≈₱500). Key patterns are noted. Electric grinders speed some tasks but hand-finishing remains central; metal and charcoal supplies are seasonally fragile; institutional or government support is absent; intergenerational skill inheritance is inconsistent. These exploratory data intend to guide small, practical initiatives i.e. pooled buying, provenance labelling, targeted apprenticeships.

Terrorism waved its first wing in Bangladesh in the early 1980s. Some Bangladeshi citizens joined the Afghan war and the Palestinian war in the 1990s. Later, some of those mentally-occupied militants occurred countrywide mass violence and bombing in 2005. Following that, on 2nd July 2016 ISIS (Neo-JMB) attacked in the holey artisan bakery in the capital city Dhaka which brutally killed 29 innocent people. In this study, an attempt is made to provide a composite yet facile understanding of “alleged” killed militants in Bangladesh for a period of three years and six months right after this attack took place (from June 2016 to November 2019). Analyzing the top three Bangladeshi newspapers’ reports and news, quantitatively, the study reveals some worrying socio-economic trends in Bangladeshi militants - where are they coming from, which economic statuses are more prone to join in terrorism, which educational-institutional background encouraged them to <br>join in terrorism).

An economic history of the Philippines must begin with the "first Filipino," the first man that archaeological knowledge identifies as having lived and worked for a subsistence on the land. The first known inhabitants arrived some 250,000 to 300,000 years ago, when the Philippines was apparently connected with mainland Asia through Borneo and Formosa. They were probably hominids, similar in type to the Pithecantropus of Java and China. Archaeological findings, limited as they are, tell us that they came to the Philippines through land bridges, in pursuit of land migrating mammals. They also indicate, however, a later evolutionary precursorthe Tabon man, who was recently unearthed in a cave on the southwest coast of Palawan Island. In the last Glacial period some 50,000 years ago, the Tabon man travelled by way of the land bridge connecting Palawan and Borneo, eventually settling in the Philippines. Like the rest of the known humanity over other parts of the world at the time, he lived in a cave. The Tabon man had no regular hearths for cooking. Instead, he built many small cooking-fires on the ancient floor. Around these cooking fires he stored the bones of small mammals, the refuse of his food. Shellfish was apparently not a regular part of his diet, since no trace of sea shells could be found near his *The research for this paper was funded out of a grant from the Commission for the Advancement of Christian Higher Education in Asia

LOS ÚLTIMOS DE FILIPINAS:
ANÁLISIS DE UNA LISTA DE ESCLAVOS ASIÁTICOS
LIBERADOS DE 1673 A 1684
THE LAST OF THE PHILIPPINES:
ANALYSIS OF A LIST OF FREED ASIAN SLAVES FROM 1673 TO 1684
Jean-Noël Sánchez Universidad de Estrasburgo https://orcid.org/0000-0001-6219-5825
Resumen
Con base al análisis de una lista de 220 esclavos asiáticos que, en Filipinas, pidieron y obtuvieron su liberación (571 individuos liberados) entre 1673 y 1684, en el contexto de la declaración de liberación universal de los indígenas de las Indias hispanas, este artículo, tras una reflexión metodológica en torno a las limitaciones inherentes al documento, se propone indagar acerca de las características identificables de estos individuos, de las agencias que pudieron desarrollar, de su origen étnico, lo mismo que relativamente al perfil de sus dueños.
Palabras clave: Historia colonial, esclavitud, Filipinas, Asia.
Abstract
Based on the analysis of a list of 220 Asian slaves who, in the Philippines, asked for and obtained their liberation (571 individuals freed) between 1673 and 1684, in the context of the declaration of universal liberation of the indigenous people of the Spanish Indies, this article, after a methodological reflection on the limitations inherent to the document, proposes to investigate the identifiable characteristics of these individuals, the agencies they were able to develop, their ethnic origin, as well as the profile of their owners.
Keywords: Colonial History, slavery, Philippines, Asia.

The Rido Conflict: Origins, Challenges, and Paths to Peace is a groundbreaking work that explores one of the most persistent and complex sources of violence in Mindanao—the phenomenon of rido (clan feuds). Drawing from historical narratives, legal frameworks, cultural traditions, and lived experiences, the book traces the origins of rido in the socio-political fabric of Muslim Mindanao, unpacking its deep connections to honor, family ties, land disputes, and political rivalries.

The book goes beyond description by critically examining the challenges posed by rido: its impact on community relations, displacement of families, cycles of revenge, and the undermining of peacebuilding efforts in the region. It highlights how rido, while rooted in cultural practices, has evolved under the pressures of modern governance, poverty, and external influences, complicating peace and development initiatives.

Most importantly, the book provides paths to peace by offering insights into traditional mechanisms of conflict resolution—such as mediation by elders, sultans, and religious leaders—alongside legal remedies and contemporary peacebuilding strategies. By showcasing successful interventions and community-based practices, it underscores the vital role of faith, culture, and local leadership in breaking cycles of violence and nurturing reconciliation.

Written with both scholarly depth and practical vision, The Rido Conflict serves as an essential resource for policymakers, academics, civil society actors, and peace advocates. It is not just a study of conflict, but a call for unity, dialogue, and resilience—illuminating how communities can transform age-old feuds into foundations of peace.

Syjuco's acclaimed novel Ilustrado (2010) was written not just for an international readership, but also for a Filipino audience. Through an analysis of the historical origins and changing meanings of "ilustrado" in Philippine literary and nationalist discourse, this article looks at the politics of reading and writing that have shaped international and domestic reception of the novel. While the novel seeks to resignify the hitherto classbound concept of "ilustrado" to include overseas Filipino Workers (oFWs), historical and contemporary usages of the term present conceptual and practical difficulties and challenges that require a new intellectual paradigm for understanding Philippine society.

Ang “Wika ng mga Langgam” (Lughat-e Mūrān) ni Shihāb al-Dīn Suhrawardī ay hindi lamang may malalim na irfaniko-pilosopikal na kahulugan kundi isa ring mahalagang halimbawa ng Persyong-Sufi na panitikan. Ang estruktura nito, ang paggamit ng maraming taludtod mula sa Qur’an at Hadith, mga tula sa Persiano at Arabo, at mga kasabihang hiniram mula sa mga Sufi Master ay nagbigay lalim at ganda sa pananalita. Dagdag pa rito, ang malikhain at masiglang paggamit ng simbolo ay higit pang nagpapalakas sa interes ng mambabasa na tahakin ang landas ng pagninilay.

This paper tackles the importance of philosophy. Philosophy is in our everyday lives, in everything we do and think. Even when we are listening to music. Music is also a big part of our lives. It adds color and zest to our boring life. Because of music, our minds are challenged to think and reflect. But slowly it is being taken away from us thus experiencing its crisis in the curriculum, but we will not let that happen. In this paper you will realize the impact that philosophy has and that it is not something that should be hidden. It should be heard outloud like music in our ears.

In his influential work, In Our Image: America’s Empire in the Philippines, Stanley Karnow constructs Filipinos in terms of a variant of America’s classic image of their Pacific wards. Images of the Filipino elite (oppressive caciques, bosses, patrons) and masses (blindly loyal and manipulated táo, clients of the bosses) constructed by James Le Roy, Fred Atkinson, David Barrows, and many other American writers in the early 20th century reappear in modern journalistic garb.

Although the physical setting of Karnow’s book is the Philippines, the Filipino actors in the drama are outnumbered at least two to one by Americans. The Filipinos are crucial to the narrative, as the negative “others” of the Americans whose story the book is really about. The American national imaginary is established and continually reinforced in writings about its cultural “others” –the position that Filipinos have occupied since their trouncing by the US Army in 1900 and bluntly manifested in the "alliance" against the imagined enemy of the day, China.

A careful look at Karnow’s sources reveals an intertextual relationship with predominantly American writings. The building blocks of the book are what these “scholarly” texts tell us about the Filipino-American war, the special (or should I say, exceptional) colonial relationship, collaboration and resistance under Japanese occupation, the U.S.-inspired political party system, the family politics that hijacked it, the rise and fall of Ferdinand Marcos, and the grim reality behind the restoration of democracy at the time of the book’s writing. These texts subscribe to the notion that, somehow, “tradition” has prevailed in the Philippines, which explains its failure to refashion itself in America’s image. The colonialists or “tutors” had no choice but, as benign and liberal overlords since the 1899-1902 war, to allow “tradition” or the “essence” of the Filipino character to survive and eventually reassert itself in the course of the century. History and tradition, certainly not the effects of the U.S. conquest, are to blame for the ills of the present.

This chapter examines the American academic writings that Karnow drew inspiration from. Among them are Norman Owen’s Compadre Colonialism, Carl Lande’s Leaders, Factions, and Parties, Alfred McCoy’s An Anarchy of Families, and Glenn May’s Social Engineering in the Philippines.

There was a fridge-a fridge on a wire. It looked like an oversized, ageing acrobat, tottering almost four metres from the ground-all 254 litres of it-in all its white enamel glory. Such a spectacular, death-defying feat, one would think. But no one was even applauding. It had only been a few hours since tropical storm Ondoy 1 had left, and there were only a few spectators out on the street-a pile of scrunched-up clothes, two cars pinned down by a fallen molave tree, an old shaggy loveseat that had lost a leg, a drowned dog. And they were all there, halfburied in sludge. I saw this scene on the news a few days after the storm had exited the Philippines. The fridge had been spotted in Marikina, my hometown, which was only fourteen kilometres away from the capital and was most affected by Ondoy. There the floodwaters had risen to 23 metres above sea level, inundating 14 of the city's 16 barangays. Other cities had been flooded, too, and there were certainly images that were more jarring than the fridge, for Ondoy had become the most devastating typhoon in the country's history, with 800 people dead, 400,000 displaced, and 17 billion pesos worth of agriculture and infrastructure damaged. But there was nothing quite as surreal for me as the image of that hefty appliance on the wire. How did it get there in the first place? Vanity, of course, had something to do with it. My grandfather used to tell us old stories about Marikina. One of them was about a young maiden who had no name, but whom everyone knew, for her beauty was unsurpassed in her small town. Because this maiden spent all her waking hours studying her own reflection in the nearby waters, he said, the townsfolk kept reproaching her, "But you're already pretty! Marikit ka na!" She ignored them. Instead, she searched for flaws on her face, and finding none, searched even more. Then one day, as she sat by the river that flowed through the rice fields that lay across her town, the sky suddenly turned dark, and heavy rains began to fall. The river quickly swelled, and wise folks warned her to seek higher ground. But she heard

In April and May 1956, over half a century after Spain had relinquished control over “Las Islas Filipinas” to the United States, “Spanish times” returned with a vengeance to the public consciousness as Senate Bill
438, the so-called “Rizal Bill,” was debated in the halls of Congress. Senior politicians argued passionately about whether or not to pass a law that would require two nineteenth-century novels—Jose Rizal’s Noli me Tangere and El Filibusterismo—which were critical of Spanish Catholic priests as well as the defects of Filipino society at that time, to be read in their unexpurgated form by students in both public and private schools. The debate was echoed by newspaper columnists, Catholic priests, civic leaders, students, and ordinary Filipinos, making this an issue of national proportions. On the eve of the tenth anniversary of independence from the United States on 4 July 1946, there seemed to be an inordinate concern about the history of late Spanish rule. This chapter explores the reasons why.

This chapter looks into the circumstances that led Senators Jose Laurel and Claro Rector, who in 1956 were in the final stages of their political careers—to sponsor a Bill that creatively brings the past into the present in order to shape the future of the nation. In particular, it explores the ghostly presence of three distinct periods of Philippine history—Spanish, American, and Japanese imperial rule—in the rhetoric, thinking, and visions of these two politicians and others of their generation.

Teodoro Agoncillo’s "The Revolt of the Masses: The Story of Bonifacio and the Katipunan" is one of the most influential books on Philippine history. This chapter pursues two main questions, which are not always treated separately or in chronological order. One is why a work like this would have appeared right after World War II and the gaining of independence in 1946. Another focus of inquiry is the publication of the manuscript in 1956 by the College of Liberal Arts of UP. What was it about the mid-50s that made this book timely and controversial?

Given the accepted view that, owing to historical circumstances since 1896, “revolution” was intrinsic to the national self-definition, Agoncillo’s book had the effect of disseminating among the educated public a spirited reading of the Revolution of 1896 that exceeded what the state was heretofore prepared to accept.

In the Middle Ages, the production of goods was associated with immediate consumption. Mercantilism had as its goal the accumulation of capital, which was radically expanded with the Industrial Revolution, which boosted the production of goods in an unprecedented way, giving rise to the need for new consumer markets much broader than those that were necessary until then to meet the demands of mercantile practices. The productionconsumption binomial was superseded to the production-profit-consumption trinomial. Consumption became no longer an end, but a means to expand and accumulate capital. This is the great bias of capitalism: profit and capitalization itself. Consumption has become a means to achieve the ultimate end of capitalism: unbridled profit. This economic conception has become the instrumental logic of production. An industry, a holding company or even an economic system has the accumulation of capital as its only north. This economic logic collabodes, however, on both sides of production: capital and labor, or to give it a more humanistic connotation, capitalists and workers.

Reflexiones sobre el rol de las cartas privadas y otros documentos comerciales en las relaciones marítimas entre Macao y Filipinas (siglo XVII)** Relaciones entre China, Macao y Manila en el siglo XVII Las relaciones comerciales entre las Filipinas españolas (Luzón) y China, en particular con la provincia de Fujian, se tornaron cada vez más lucrativas en el trascurso de los siglos XVI y XVII. Grandes cantidades de monedas de plata novohispana ingresaron a Fujian. Los contemporáneos comentaron que los habitantes de la provincia de Fujian comerciaban con Luzón (Lüsong) mediante el intercambio de bienes locales baratos por plata (Gong Yibing 2006, 26). Li Tingji (1541-1616), nativo de Jinjiang, registró que volvían a casa con naves repletas de monedas de plata y solían volverse muy adinerados () 1. Las rutas marítimas entre Japón, Taiwán, Luzón y Batavia estaban controladas por flotas mercantes que operaban desde puertos como Quanzhou y Xiamen (Amoy). Estas relaciones entre Macao y Manila son conocidas, especialmente para el período Ming 2 .

This paper explores judicial activism as a democratic force within the context of ensuring checks and balances in governance. Judicial activism, the proactive role of the judiciary in upholding the Constitution and protecting citizens' rights, has gained importance in democracies, especially in safeguarding against abuses of power by the executive and legislative branches. By interpreting laws and sometimes expanding beyond conventional judicial review, courts play an essential role in reinforcing democratic values and responding to societal needs. Through a comparative analysis of landmark cases and international practices, this study examines how judicial activism has served as a corrective mechanism, reinforcing the judiciary's role as a protector of constitutional integrity. It further considers criticisms of judicial overreach, emphasizing the need for a balanced approach where judicial activism respects the separation of powers while addressing governmental inadequacies. Ultimately, the paper argues that judicial activism, when exercised judiciously, fortifies democracy by upholding checks and balances, thus ensuring accountability and responsiveness in governance.

Opium and China are synonymous, yet historians have so far failed to answer one key question: why was opium rather than cannabis or coffee so eagerly consumed? This article is a preliminary exploration of the cultural significance and social uses of narcotics from the sixteenth to the midtwentieth centuries. On the basis of fresh evidence drawn from archival material and other primary sources, it highlights the social dynamics behind the huge expansion of narcotics, from opium smoking as a prestigious elite activity in the seventeenth century to the mass use of morphine in the twentieth century. 1 The authors aim to account for the rapidly changing patterns of opium consumption and establish their cultural and social determinants, and to explore the 'pre-history' of opium well before the advent of the 'Opium War' in order to explain how foreign merchants responded to indigenously generated demands. We also explode the myth of 'opium smoking' as the main consumption pattern by charting various narcotics used in twentieth-century China, from heroin pills to morphine injections. Opium-yapian in Chinese, from the Arabic afiyun-was being imported into China from as early as the Tang period (618-907), both by sea and by caravan overland. 1 During the Ming period (1368-1644), opium occupied a reputable position within Chinese medicine. The materia medica of the Ming recommended opium as a general panacea against bowel disorders and as a general tonic (Li 1988: 2/23; Song 1999: 279-96). The Jinian liangfang ('A collection of good remedies') of 1724 cites an opium preparation as being capable of curing anything from cholera, plague, heat stroke, headache, inflammations, fever, vomiting and diarrhoea to stomach pains (Nian 1724: 1). Other opium remedies were also used in accordance with Chinese medical tradition, i.e. for controlling bodily fluids and preserving vital energy, for warming the kidneys, muscles and joints, treating colds, arthritis and stomach pains (Nian 1724: 1-2). Some observers also recognized its lethal properties, encapsulated by the term du, or 'poison' (Ma 1994: 317

There has been literature examining artists and their paintings in Philippine art history. However, understanding Filipino identity in the field of contemporarypaintings from contemporary Filipino artists has not been researched extensivelyyet. The study, anchored on the psychoanalytic theory, answered the researchquestion, “What makes Philippine contemporary paintings truly Filipino?”Qualitative case study design was used to gain understanding of this concept froma Filipino painter in the field of Philippine contemporary visual arts. To accomplishthis, data were gathered using in-depth interviews with a Filipino painter who hasbeen active in contemporary art production, and currently involved in artorganizations and in the academe. According to the analysis of the interviews, thevisual character (alibata) incorporated in the artwork, is an essential identifyingelement in Philippine contemporary paintings. Another element is the subjectdepicting current events in the country. The ex...

Ang pangunahing layunin ng pananaliksik na ito ay suriin at unawain ang hamon ang mga karanasan na kinakaharap ng mga di-Filipino na guro na nagtuturo ng Panitikang Filipino sa mga pampublikong guro gamit ang penomenolohikal na pagdulog, tinalakay ng pag-aaral kung paano nakaapekto ang mga hadlang sa kanilang pagtuturo at paano nila pinahalagahan ang kalidad ng edukasyon. Ang pangunahing hamon na natukoy ay ang kakulangan sa kasanyan sa Wikang Filipino, hirap sa pagpapaliwanag ng mga malalim na termino, kakulangan ng mga guro sa espesyalisasyon sa larangan ng Panitikang Filipino. Bukod dito tinalakay din ang epekto ng mga pagbabago sa interes at pananaw ng mga mag-aaral, lalo na sa makabagong henerasyon na hindi gaano tumatangkilik sa Panitikang Filipino. Ipinakita ng pananaliksik na sa kabilang ng mga hamon, ang mga di-Filipinong guro ay gumagamit tulad ng pagsasanay sa sarili, pag-aangkop ng mga makabagong teknolohiya at ang pagbibigay diin sa pagpapalaganap at kasaysayan sa kanilangan mga leksyon upang mapanatili ang kalidad ng pagtuturo. Iminumungkahi ng pag-aaral ang pangangailangan ng mas malalim na suporta mula sa mga instittusyon ng edukasyon upang mas mapabuti ang pagtuturo ng Panitikang Filipino sa mga guro, pati narin ang pagpapalawak ng mga oportunidad sa kanilang propesyunal na pag-unlad.

Known as one of the top exporters of buntal hats, Baliwag is famous for having a Buntal Festival every month of May, the municipal seal bears a buntal hat and the town's flag carrier, the Baliwag Transit, Inc. carries with it the buntal hat as well. However, despite the importance of the industry to the local economy, the material, which is buntal fiber is coming from Quezon Province. This paper traces the origin of Baliwag Buntal Hat industry in the province of Bulacan. The study was conducted to determine the historical origin of Baliwag buntal and establish connection between the town of Baliwag and the province of Quezon, identifying the factors and circumstances on how buntal hat became one of Bulacan's traditional crafts and the symbol of the municipality of Baliwag. The methods employed are historical and descriptive and adopted the local and oral history. The historical tracing of the towns of Sariaya and Lucban are known to have wide areas of buri palm plantation, wherein buntal fibers are being extracted. Also, the technology of weaving hats is best practiced in many towns of Quezon. Baliwag also manages to carve a name on hat weaving, exporting hats abroad and creating economic potentials for the people, primarily due to the expansion, experimentation and even lamentation of the Baliwagueños. The connection provides potentials and possibilities for both Baliwag and Quezon.

Known as one of the top exporters of buntal hats, Baliwag is famous for having a Buntal Festival every month of May, the municipal seal bears a buntal hat and the town's flag carrier, the Baliwag Transit, Inc. carries with it the buntal hat as well. However, despite the importance of the industry to the local economy, the material, which is buntal fiber is coming from Quezon Province. This paper traces the origin of Baliwag Buntal Hat industry in the province of Bulacan. The study was conducted to determine the historical origin of Baliwag buntal and establish connection between the town of Baliwag and the province of Quezon, identifying the factors and circumstances on how buntal hat became one of Bulacan's traditional crafts and the symbol of the municipality of Baliwag. The methods employed are historical and descriptive and adopted the local and oral history. The historical tracing of the towns of Sariaya and Lucban are known to have wide areas of buri palm plantation, wherein buntal fibers are being extracted. Also, the technology of weaving hats is best practiced in many towns of Quezon. Baliwag also manages to carve a name on hat weaving, exporting hats abroad and creating economic potentials for the people, primarily due to the expansion, experimentation and even lamentation of the Baliwagueños. The connection provides potentials and possibilities for both Baliwag and Quezon.

Le migrazioni sono un fatto sociale che da sempre accompagna lo sviluppo delle società. Con il sorgere e l’evoluzione delle scienze sociali, le migrazioni sono diventate oggetto di studio per capire i fattori che le originano, le conseguenze prodotte nella vita dei migranti, nelle società di origine e di destinazione, le politiche più efficaci nel governare le migrazioni ed ottenere i migliori risultati per tutti coloro che ne sono coinvolti. Data la straordinaria complessità della realtà migratoria, nessuna disciplina sociale si è rivelata capace di esaurire la conoscenza di tutti gli aspetti insiti nel fenomeno migratorio. La storia e la demografia si sono, da sempre, interessate ai movimenti di popolazioni sui territori. In seguito, queste scienze sono state coadiuvate dalla sociologia, dall’antropologia, dalla psicologia sociale, dalle scienze politiche, dall’economia, senza dimenticare la statistica. In altre parole, le migrazioni possono essere comprese soltanto con un approccio interdisciplinare. Lo studio delle migrazioni si sviluppa a partire dalla fine del secolo XIX, con i primi tentativi in Inghilterra di teorizzare le migrazioni, e poi dalle ricerche della Scuola di Chicago, attenta alle conseguenze delle migrazioni sul paese di arrivo e quindi ai processi di inserimento sul territorio attraverso l’assimilazione. Vari istituti di ricerca sulle migrazioni sono sorti però soltanto a partire dagli anni Sessanta del secolo scorso, periodo in cui cominciano ad essere pubblicate le prime riviste scientifiche dedicate alle migrazioni. Da allora, il progressivo coinvolgimento di molti Stati, o come paesi di origine, oppure come nazioni di transito e di destinazione, ha portato alla globalizzazione delle migrazioni e di conseguenza a un interesse più vasto da parte degli studiosi di scienze sociali. Ai nostri giorni si contano molti istituti di ricerca dedicati alle migrazioni, in genere associati a facoltà universitarie, e alla pubblicazione di una quarantina di riviste scientifiche sulle migrazioni, senza contare i molti articoli che compaiono sulle riviste delle singole scienze sociali. Questa pletora di interventi richiede, ogni tanto, una riflessione per fare il punto della situazione, per capire dove si è arrivati e dove si sta andando. La rete dei Centri Studi Scalabriniani (SMSC-Scalabrini Migration Study Centers), di cui è parte il CSER di Roma, ha iniziato la ricerca sulle migrazioni a partire dai primi anni Sessanta del Novecento. Attualmente, la rete conta sette centri distribuiti nei vari continenti e con sedi in alcune importanti città del mondo (CSER-Roma, CMS-New York, CIEMI-Parigi, CEM-San Paolo del Brasile, CEMLA-Buenos Aires, SMC-Manila e SIHMA-Cape Town). Oltre alla ricerca, i centri pubblicano alcune stimate riviste scientifiche: Studi Emigrazione del CSER, International Migration Review del CMS, Migrations Société del CIEMI, Travessia del CEM, Estudios Migratorios Latinoamericanos del CEMLA, Asian and Pacific Migration Journal del SMC e African Human Mobility Review del SIHMA. La prospettiva globale della rete SMSC e il dialogo con i ricercatori in tutte le aree del mondo attraverso le riviste, consente loro di fare una valutazione sull’attuale ricerca in emigrazione e sulle prospettive possibili. A tale scopo, il CSER con tutta la rete SMSC ha organizzato il 12 luglio 2024 un incontro internazionale di studio che ha visto la partecipazione dei direttori dei Centri scalabriniani e di altri studiosi per una valutazione dello stato dell’arte della ricerca in emigrazione.

“ ako Ang Daigdig” by Alejandro G. Abadilla is a revolutionary poem written in Filipino and which breaks all modes of traditional poetry and embraces modernist expression. As the poem speaks in bold declaration of identity and existence, it presented the very close selfhood of the speaker with the universe. Using recurring structure and laconism, Abadilla spells out the bond of the poet with the poem and the world, merging the creator with his creation. This work is beyond the sentimental and over-the-top decorative poetry to stand out as an individuality manifesto in awareness and literary creativeness within Philippine literature.

The geographical conditions of Tondo and the social network coverage demonstrated by the gangs would understandably influence behavior. Much has been written about the emerging problems accompanying rapid economic growth and the spread of poverty, criminality, financial stability, and the worsening condition of society and humankind; however, there have been relatively few studies about the cause of deviance and the unsavory reputation attached to the Tondoeños. This study examines the intricate interplay among migration patterns, gang proliferation, and the urban development of Tondo. To provide context, the discussion of sub-topics like geography is presented to elucidate the concentration of settlers in Tondo's streets and establish its connection to the emergence of concentrated groups of hoodlums and the formation of gang communities. Moreover, society is a type of association that enables individual members to cooperate to achieve objectives as a collective, which cannot be achieved by independent individual action. In the context of Manila's Tondo district, this theory helps us understand how societal conditions have shaped the development of events, situations, and phenomena, particularly about the survival strategies of its inhabitants vis-à-vis understanding the locale of Tondo as a slum and a marginalized area. This study argues that gangs are integrated into the social fabric of the community, a presence frequently characterized by fear (local term: nakakatakot) stemming from their activities in various parts of Tondo. This social behavior is typically connected to economic activity and the concentration of settlers in the community. The significance of the 1960s, the postwar market, is that social and human activity changed.

This article applies Roland Barthes' semiology in analyzing the content of the 15 most popular vlogs by Cong TV, a top Filipino vlogger. Using Barthes' framework, the study uncovers hidden myths and ideological discourses embedded in Cong TV's works that often reinforce the perspectives of the ruling class, whether consciously or unconsciously. The analysis identifies rhetorical strategies, including identification, erasure of history, inoculation, and intertextuality, while also identifying beneficiaries and victims within these narratives. The findings show the subtle ways in which humor and relatable content perpetuate social inequalities, discrimination, and colonial mentalities. The study highlights the significant role influencers play in shaping societal norms and calls for greater awareness and responsibility among content creators. It challenges the audience and scholars alike to scrutinize seemingly harmless content for deeper, often overlooked, cultural implications.

The Filipino-American War (1899–1902) and the Filipino-Japanese War (1942–1945) are two crucial events in Philippine history. Although they occurred just forty-two years apart, they have been treated very differently in political discourse and the construction of histories for nationbuilding purposes. The former tends to be forgotten, the latter remembered. The former is downplayed as a great misunderstanding, while the latter is held up as an exemplary war against an evil enemy. A closer look at both events, however, suggests that they are really quite similar. What accounts for their disparate treatments? And how are they connected with some of the most heated political controversies in the postwar period?
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Ganap versus Hukbalahap, Kabataang Makabayan versus Lapiang Malaya—these are distinctions that may make sense in conventional emplotments of history. But if we frame them in terms of what Laurel called the “forces that make a nation great,” the differences begin to blur and dissolve. Perhaps there is something to Nick Joaquin’s gut feeling that the dramatic events of 1966–1967 were, indeed, a continuation of the “Unfinished Revolution,” not of 1896–1898, but of 1942–1945.
(Introduction and Conclusion)

To study and teach Kapampángan history, philosophy, language and culture, both student and teacher must first accept, appreciate, understand and see themselves as Kapampángans. A Kapampángan learning paradigm needs to be explored. To use Western (colonial) academic conventions would not only make the subject ludicrous but also outright dangerous. Dangerous for it would present an alien and perverted image of the Kapampángan Self as well as create a new and unwarranted form of colonialism. To explore a Kapampángan method of learning, one must explore the Kapampángan mind. How different is the mind of the Kapampángan, if at all, from the mind of the Westerner in understanding truth and meaning?

This paper explores the intersection of cultural epistemology and environmental philosophy within the intellectual terrain of Filipino philosophy. By examining the unique ways in which Filipinos perceive, understand, and interact with their environment, this study aims to contribute to a more nuanced and culturally sensitive understanding of environmental issues and solutions. Drawing on the cultural epistemology framework, the paper analyzes the role of indigenous knowledge systems in shaping Filipino environmental philosophy as Leonardo Mercado models it. Key arguments include the importance of recognizing the diversity of Filipino environmental perspectives, the potential of indigenous knowledge to inform sustainable practices, and the challenges posed by globalization and modernization to traditional ways of life. By highlighting the culture-specific Filipino environmental thought as guided by a pioneering Filipino thinker, this paper seeks to contribute to the range of perspectives shaping informed directions to environmental governance and conservation.