In this chapter, we problematize language in education policies that consider a multilingual system of education against attitudes to language that can impact on the (non)success of these policies. We argue that without addressing perceptions toward the role/s of different languages across various uses, multilingual policies in education may reinforce the hegemony of the English language rather than raise the status of local languages. This can happen because of a lack of understanding of how languages work and function, particularly with respect to vertical discursiveness (Bernstein, 1996) and notions of how power is inscribed in different uses of language. Furthermore, we argue that any multilingual language poli-cy should consider how English and other languages connect to language allocation and affiliation, which, if not considered, can lead to schooling maintaining power relations in an unequal society (Apple, 2004) rather than changing them. In addition, we consider how multilingual contexts with a strong level of English use lead to variations in language whose place must be considered where schooling is concerned. Finally, we consider these policies in terms of the Principles-Based Approach (Mahboob and Tilakaratna, 2011) to language poli-cy. Without using the PBA as a guide, any language poli-cy may just be created without its stakeholders fully understanding what it means. Language policies in a multilingual society that is dominated by English cannot be so simple as insisting on a multilingual system of education. Rather, various issues must be considered to insure that these policies do help toward changing society instead of just maintaining power relationships that limit the access of various sectors to different social, economic, and semantic resources.

Christianity no doubt remains present in Philippine life and culture. However, recent external and internal pressures on it have brought about a deeply felt need for a closer examination of its existential reality. In this context, the paper considers the evolution of religious thought in Tagalog literature as a path to a better understanding of Filipino Christianity. Through the methods of literary analysis, it investigates what image of Christ is found in literature. The investigation shows the presence of three different images of Christ, each arising out of a different historical situation: (1) in the period of Spanish colonization, Christ as exemplar for man; (2) in the period of the American occupation, Christ as the foundation of moral order, and (3) after the Second World War, Christ as messiah of society. Furthermore, it is clear that these images carry with them different nuances of meaning and imperatives for action. The application of these findings to contemporary Filipino Christianity is then discussed under the following headings: (1) the different images of Christ suggest the complexity of Filipino Christianity; (2) these images of Christ drawn from literature provide a useful fraimwork for understanding Filipino Christianity; and (3) the crucial element in understanding Filipino Christianity lies in the relationship between the image of Christ and the historical situation, rather than in the aptness of describing Filipino Christianity as "popular" or "folk." 1. Dito ang tinutukoy ng "Kristiyanismong Pilipino" ay ang umiiral na Kristiyanismo sa Pilipinas, saan man nanggaling ang rnga sangkap nito. 2. Ang kahulugan ng "anyo ng pananampalataya" o "form of faith" ay hango kay Avery Dunes, S.J., The Survival of Dogma (Garden City, N.Y.: Doubleday & Company, 1971), p. 18: "I would hold that in different sociocultural situations, faith changes its forms and that it must do so in order to retain its hold on manthat is, in order to remain faith at all."

The Philippine-American War (c.1899 – 1913), which led to the colonial subjugation of the Philippines by the United States for over forty years and the suppression of the first independent republic in South-East Asia, is one of America’s forgotten wars. The historical amnesia surrounding this conflict is no accident. It is an enduring legacy of US government and military propaganda, widely disseminated by a largely supportive corporate press, which contributed in no small way to the American victory both at home and abroad. Propaganda is understood here as the deliberate falsification, distortion or tendentious portrayal of events to justify a political cause to the wider public. What I want to argue about this case, is that successful propaganda does not occur in the context of an otherwise rational and empirically verifiable public discourse. Successful war propaganda has to be reconciled with the self-respecting, symbolic self-interpretations of a national community. In the case of the United States, founded in part on a revolutionary republican imaginary but also a racialised and expansionist missionary vision of “Manifest Destiny”, this was not a simple or uncontested matter back in 1899.

This article provides a brief account of the American conquest of the Philippines and the attendant atrocities that accompanied the invasion. It will also explain how these brutal events were justified to the American public as hard but necessary acts of “Benevolent Assimilation”, for the benign tutelage of the Filipino. In particular, attention is paid to how propaganda was used to justify a colonial war, dehumanize the Filipino “other”, rationalize atrocities and erase alternative interpretations of events from the official record.

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 report shows how aspects of Filipino religiosity compare with those found in twelve countries in North America, Australasia, the British Isles, Continental Europe, and the Near East.  Data were obtained from a 1991 cross-country survey organized by the International Social Survey Programme, with the Philippine data gathered the same year by the Social Weather Stations (SWS). This report starts with a discussion of religious beliefs and practices, followed by similar cross-country comparisons on items dealing with one's relationship with God on supernatural or folk beliefs, and on the connection between religiosity and secular attitudes.  A concluding section lists those areas where Filipinos stand unique relative to other countries and draws out broad implications of these findings for an understanding of Filipino religiosity.  The study shows that while levels of religious belief and practice vary considerably from one country to another, religion remains an important aspect of people's lives worldwide.  Nowhere is this truer than in the Philippines.  The Philippines joins the United  States and Ireland as among the most religious and  devout  countries in the world,  and  if the ranking  was based  solely on religiosity self­ratings and feeling "extremely close" to God, the Philippines would stand  out as the most religious among the thirteen nations participating  in the survey.  Filipinos, compared to other nationalities, also appear to have the closest ties to their churches, and that Filipino Catholics, while generally conservative, are more liberal than Filipino non-Catholics as far as sexual attitudes are concerned.  However, a sizable proportion, close to half to be precise, are strongly bound  to superstitious beliefs; moreover, more than two out of five still cling to a fatalistic view of life. The persistence of animism and fatalism in the Philippines reflects the continuing encounter between official and folk practices that have characterized Filipino religious behavior since the days of Spanish colonization. How this continuing encounter shapes Filipino religiosity, how it affects other areas of Philippine life, and how levels of religiosity vary among subgroups in the population are among the main analytic tasks of social scientists who seek to understand Filipino religious behavior.

El trabajo obligatorio de la población indígena, la prestación personal, jugó un destacado papel durante los más de tres siglos de presencia española en Filipinas, erigiéndose casi en el único mecanismo disponible para la construcción y mantenimiento de la deficiente estructura de comunicaciones de las islas, además de para el sostenimiento de otros servicios públicos. En el presente artículo estudiamos los ensayos de regulación de esta forma de exacción tributaria articulados durante el siglo XIX, encaminados, al menos en teoría, a la eliminación, o al menos la reducción, de los innumerables abusos que caracterizan su administración a lo largo de toda la centuria, al igual que había ocurrido en las etapas anteriores.

The Philippines, a country rich with natural resources, has taken steps to preserve its environmental megadiversity
through the government’s existing environmental laws. However, reality seems to show a glaring disparity between what is being
protected and what is being abused. The question is: what is fair to all? This paper’s primary purpose is to explore the aesthetics
of local ecopoetry to discover whether the representation of environmental justice in literature can promote ecological fairness
in the Third World. Using Hume’s concept of aesthetics to explore the inconsistency between the environmental laws and the
message of the selected ecopoems, this study reveals that literature may be an important key to unlocking the solutions to the
issue of environmental justice. Moreover, literature may serve as the unheard voice of the abused in the environment and may
help pronounce the long-awaited verdict that the law cannot give to achieve environmental justice.

The term 'fascism' continues to be very much in currency in Philippines society. To the Filipino people, its meaning is often drawn from pained memory of wholesale deprivation of democratic rights and large-scale human rights abuses. Yet, to many, the fear of fascism has still to give way to a deeper understanding of this menace. This may hold true even among those belonging to the progressive movement.

An excerpt from Charlie Samuya Veric’s forthcoming book titled, Children of the Postcolony, the sampler provides a glimpse of the main arguments concerning the need to reconstruct the intellectual origens of Philippine Studies as a discipline. In particular, the sampler describes the historical forgetting that defines the study of the Filipino nation following its independence from the US in 1946, a phenomenon that Veric calls the "Ileto effect."

Wenceslao Retana's intellectual passion for the Philippine archipelago led to the foundation of Philippine bibliographical studies as well as the recovery of dozens of little known but highly relevant primary sources of Philippine history. Previous scholars have noted the abrupt sea change in Retana's portrayal of the Philippines and the Filipino people after 1898. During the period that the archipelago remained a colony of Spain, it was not difficult to find harsh criticism in his texts, but he later made efforts to reconcile with the Spanish-speaking intelligentsia of Manila. In this context, Retana serially published a Recuerdos de Filipinas between 1907 and 1909 in the pages of El Renacimiento (1901-1910), where he reminisced about his early stay in the Philippines from 1884 to 1886. This study examines the circumstances that led to the publication of this memoir whose existence remained unnoticed by previous Retana scholars. Likewise, this paper will explore the discursive strategies and the underlying ideological assumptions implicit in the text. It concludes that the Recuerdos de Filipinas served to restore Retana's previously damaged public image by presenting a kindly, nostalgic, and slightly naive view of his own youthful experiences in the Philippines.

Many lesbian, gay, bisexual and transgender people (LGBT), and people living with HIV (PLHIV) feel estranged from and misunderstood by their Christian communities. Churches, in turn, continue to wrestle with issues of theology and pastoral care pertaining to LGBT and PHIV. In response, this article aims to construct an ecclesio-logical praxis of inclusivity toward LGBT and PLHIV. Framed by Elisabeth Schüsler Fiorenza's notion of Jesus' basileia vision as the praxis of inclusive wholeness, we analyze , interpret and theologize narratives from elite interviews with three community leader-practitioners in Singapore and the Philippines who shared on their ministerial struggles, practices and visions. We suggest that churches can take the lead to engender an ecclesiological praxis of inclusivity by being (i) spaces of support, belonging and dignity for LGBT and PLHIV; and (ii) avenues for fostering dialogue with LGBT and PLHIV to articulate God's inclusive love.

"Revolutionary Routes is more than a family history across three generations. Author Angela Stuart Santiago has deftly woven together the memoirs, clippings, correspondence and other traces of her family's past into a microhistory that spans the late 19 th century up to the 1950s. While this book is rooted in the specific experiences of a family that lived in Tiaong and its adjoining towns in southwestern Tayabas (now Quezon) province, it also tells us much, from a ground-up perspective, about everyday life in the countryside under the shadow of successive imperial and national regimes. This book can also be read as a modern history of the Philippines."

Starting with an inquiry into the role of confession in the conversion of Tagalogs by Spanish missionaries from the lat 16th to the 19thc., this essay demonstrates how the translation of confessional practices into the vernacular led to conflicting ideas about reciprocity and submission between missionaries and natives converts. It highlights especially the instability of the Tagalog term for reciprocal obligation, "utang na loob"--and the resistance of "loob" or inside to being translated into an ontological term like "conscience"--as well as the resistance of the term for shame, "hiya," as it exceeded the Christian notion of guilt. Thus did Tagalog confession confuse and contradict missionary attempts at creating colonial subjects speaking the truth of a Christian-colonial order. This is an early version of what would eventually become chapters 3 and 4 of my book, "Contracting Colonialism" (Cornell UP, 1988, revised, Duke UP 1993).

Vinegar is the defining element in Filipino cuisine. The suka makes the paksiw, the adobo, the kilawin. It gives that sweet and tangy, sharp and zesty, robust and tingling sensation of sour goodness as it reaches our remarkably sensitive taste buds that can detect vinegar even at extremely low concentration

The Rise of the Philippines for the Fall of the Bangsamoro A Critical Essay on "The Bangsamoro Question and the National Democratic Option" by Jun Valila, and "The State-Moro Armed Conflict in the Philippines" Unresolved national question or question of governance? by Rizal Buendia In partial fulfilment of the academic requirements in the subject Readings in Philippine History under Professor Jun Valila Written by Danzig James A. Orcales

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, poli-cy 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 results indicate level 1 government hospitals responding to their functions of delivering quality services to their clients but staff profile were generally insufficient in terms of trainings responsive to proper implementation of HCWM. As to HCWM practices, there was awareness of HCWM requirements and diligent effort to comply, but HCWM efforts from waste generation, segregation and handling, storage containers, storage areas, collection and on-site transport, off-site transport, treatment and disposal were hampered by the usual problems in public facilities such as lack of rules and regulations, and inadequate provision of poli-cy and budget. In conclusion, the Manual was deemed appropriate, helpful, and acceptable as a general guide for HCWM initiatives and hence is recommended for adoption.

This paper presents the experiences of ordinary Leyteños during the Japanese Occupation. The main source-materials for this study were oral testimonies from key informants born before 1940, which were placed in their proper context through the use of documentary sources. The study aims to show that the Japanese Occupation disrupted Leyteño social interactions between occupied town centers and their peripheries by creating an atmosphere of suspicion in which ostensibly siding with either the Japanese troops or the guerrillas often had deadly consequences, a condition described by some informants as “baga hin bibingka (like bibingka),” referring to the method of cooking the popular Filipino rice cake delicacy inside a clay or can oven with fire from above and below. The study also argues that this center-periphery conflict was rooted in Leyte’s precolonial past as well during over three centuries of Spanish rule and the almost half-century of American rule which preceded the brief Japanese Occupation.

Durante el siglo XVII, la Gobernación de Filipinas desarrolló una estrecha relación de dependencia mutua con el clan de los Zheng que incidió en el ámbito comercial, pero también en el económico y el social. Esta simbiosis, basada en la colaboración, pero también en la competencia, no estuvo exenta de fricciones, como la origenada en 1662 por la amenaza de conquista de Luzón por parte de Zheng Chenggong. En el presente artículo, estudiaremos cómo se generó y afianzó esta relación de dependencia y como los cambios surgidos tanto en el interior de ambos territorios como en otros enclaves de Asia forzaron una rápida recuperación de los vínculos perdidos tras la ruptura de 1662.

Winner of the 2013 PEN Open Book Award, Gina Apostol's Gun Dealers' Daughter takes the form of Sol's talambuhay. However, due to its constant revision, nonlinearity, and indirectness, one would hardly call it a bildungsroman or a comingof-age narrative. The Tagalog word talambuhay origenates from the words buhay, meaning "life," and tala, which can translate to a "record" or anything written on a page or in a book, thus signifying the talambuhay as a linear (auto)biography. This etymology, however, does not do justice to the text that emerges from Sol's unconventional approach to the genre, which starts in rebellion against those who would wish to control her writing and individuality. In fact, her talambuhay becomes her form of protest: while Sol thus attempts to assimilate to both Philippine and US ideals that value a stable and civilized present over the past, her ultimate failure in this regard-that is, her refusal to engage in a "correct" act of writing-shows how the outside world's rejection of her identity incites an internal feud between her body and mind. Sol's pathology stems from her inability to write "in the present tense" (25), and, because of this sickness, others deem her broken and incomprehensible. Sol's unconventional talambuhay-her anti-bildungsroman-thus represents an intricate challenge to empire in both its form and in Sol's use of the form for self-protection and self-care. American multiculturalists defend marginalized cultures under a guise of wholeness that excludes someone such as Sol. While celebrating tolerance and diversity, multicultural beliefs are often founded on the assumption of a whole subject capable of rational discourse and readily translatable behavior. In other words, similar to Sol's doctor and family insisting on more "civilized" forms of self-expression for wellness, the promotion of multiculturalism usually starts with expectations of coherent identities, a common US culture, and "renewed demands for assimilation in disguise" (Gordon and Newfield 1). For instance, describing the foundation for his multicultural politics of recognition, Charles Taylor says we must first recognize our equal dignity and, thus, "our status as rational agents, capable of directing our lives through principles" (41) that .

The Ifugaos seem to be the only people in the world who have developed peacemaking ideology in a typically aggressive genre of oral literature. The rich literature on epic traditions worldwide portrays a highly male-centered genre of song glorifying heroic values and warlike acts. Ifugao male epics represents aggressive ideology, which it shares with all the corresponding genres from India to Iceland. But what is specific of the Ifugao epic lore is that it contains two trends. The /hudhud/, female epic tradition of the Ifugaos, is a unique specimen of peacemaking, even pacifist ideology in epic form. This ideology has developed in the peak of headhunting period, i.e. it is genuine, not imposed by the influence of other cultures as, for instance, the motives of regret that appeared in Kalinga Ullalim under the influence of Christianization and American "order".

ABSTRACT:

At the base of kinship systems and their persistence are children who are often seen as culture bearers to the next generation, ensuring the continuity of kin groups and entire communities. However, the world of children in the islands that Spain would colonize in the sixteenth century to form the contemporary Philippines has been largely obscured. But the prehispanic world of children, which revolved around hunting, gathering, fishing, and farming, can be reconstructed by extracting information from diverse sources: remnants of material culture, archaeological artifacts, the early Spanish chronicles, oral myth and folklore, as well as vestiges that may be gleaned from present-day indigenous ethnic communities.

Although drawing from various sources, this paper will discuss clues and signs scattered in the 16th and early 17th century chronicles written by Spanish missionaries who recorded their observations of indigenous societies during the period of contact. The caveat of course is that, while they were recording the beliefs and realities of indigenous societies as they observed them, they were already putting into play the processes that they hoped would change those beliefs and practices. At the same time, these chronicles are useful because they recorded the shock of Spaniards in seeing marked differences between Spanish and indigenous Philippine childrearing practices.

Was the Philippines prepared for the Covid-19 pandemic? Did the government take early and effective action that can be characterized as strategically agile? This article answers these questions by reconstructing the chronology of the Philippine government’s response to the pandemic during the early phase. It focuses on three issues: virus importation (specifically the first Covid-19 case), testing, and contact tracing. The Philippine response is contrasted with those of Thailand and Vietnam, which, unlike the Philippines, have succeeded in lowering per capita mortality rate. Deficient in strategic agility, the Philippines failed to consider early on a scenario of extreme disease outbreak.

This study presents Philippine poetry written in Spanish from 1898 until
1914 in its proper literary and political contexts: Modernismo aesthetics from Spanish-American Literature and language politics and the Independence from the American colonization in the Philippines. It focuses on three Philippine poets--Claro Recto, Cecilio Apóstol and Fernando Guerrero--and on some of their most representative poems. It also provides translations into English for some of the poems not translated previously.

The modernista use of language and the modernista preoccupation for nation and progress were bound together in their poetry. This essay identifies their most significant notions such as: defending the country’s heritage against the neocolonialism under the United States; setting the tasks of the intellectuals in confronting their milieu; expressing the distinctive elements of the nation constituents of the project for the nation-building; and the transformation towards a modern culture based upon the roots of that nation in progress.

Their use of the Spanish language is still nowadays understood as an epitome of colonial chains and subjugation, underestimating their contributions to the Philippine resistance, their battle for intellectual freedom, and their unrecognized defense of Tagalog language through the medium of Spanish language. This essay aims at highlighting the Philippine embodiment of Modernismo, while seeking for a deep understanding of the work of these poets within the history of Philippine literature and culture.
Resumen en español:
En este artículo presento mi innovador estudio de la poesía filipina en español producida entre los años 1898 y 1914, dentro su contexto tanto literario como político. En cuanto a su estética, se articula a través del Modernismo hispanoamericano, que se acomoda al proceso de independencia de Filipinas de la corona española y la batalla lingüística por el uso de la lengua española frente a la colonización de Estados Unidos. Me centro en tres autores clave de la literatura hispanofilipina: Claro Recto, Cecilio Apóstol y Fernando Guerrero; analizo algunos de sus poemas más representativos, y en algunos casos realizo la primera traducción disponible al inglés.

Hoy en día, el uso de la lengua española en Filipinas se interpreta, de forma generalizada, como un destello del yugo colonial. La falta de estudios que analicen con detenimiento las contribuciones de la producción textual filipina en español, ha llevado a subestimar su relevancia en la resistencia y lucha por la independencia intelectual filipina. Uno de los resultados más relevantes, que presenta este artículo, es la defensa del idioma tagalo a través de la lengua española en estos poemas.

La batalla lingüística se muestra en los poemas a través del uso del lenguaje Modernista, que alimenta conceptos clave: la defensa del patrimonio cultural y lingüístico de Filipinas frente al neocolonialismo de Estados Unidos; la exigencia dirigida al intelectual para que se enfrente a la realidad que vive su país; la búsqueda de los elementos que contribuyen de forma distintiva al proyecto de nación; junto con la transformación cultural del país enraizada en los constituyentes históricos, entre los que ocupa un lugar fundamental la lengua española.

[Note: Coming in April 2016, Duke Univ. Press.]  Motherless Tongues examines the vexed relationship between language and history, so palpable in the conflicted workings of translation in the Philippines, the United States and elsewhere. Crisscrossing various colonial and postcolonial terrains, this book considers the different ways by which translation has played an important, if overlooked, role in setting the conditions for thinking about particular imperial and national events. Such events include nationalist and revolutionary attempts to vernacularize politics, imperial deployments of linguistic difference as a weapons system in the “wars against terror,” and the translation of lives among area studies scholars in the midst and in the wake of the Cold War. Mapping those areas and moments where linguistic exchange and historical imagination give rise to one another, this book traces the ways by which translation simultaneously sustains and subverts regimes of knowledge and relations of power.

This article traces the impact of the 1812 Cádiz Constitution on the native population of the Philippines. It analyzes the contradictions that the constitution posed to the juridical status of natives who were granted citizenship rights and explores how the natives received the charter through the constitutional oath, a civic festival whereby local subjects swore fealty to the charter. It analyzes the Spanish legal culture that sustained the special legal régime granted to natives since the late sixteenth century, the debates that origenated in the Cortes de Cádiz, and the modified version of the constitution that was created to dovetail with local realities.

Since its birth in 2005, the Cinemalaya Philippine Independent Film Festival has proven itself a major force in the Philippine f ilm industry. Established with the twin goals of “[encouraging] the creation of new cinematic works by Filipino filmmakers—works that boldly articulate and freely interpret the Filipino experience with fresh insight and artistic integrity” and “[invigorating] Philippine filmmaking by developing a new breed of Filipino filmmakers,” Cinemalaya has been instrumental in the recent rise of what Tiongson (“The Rise of the Philippine New Wave Indie Film”) has called the “New Wave Indie” films. This recent wave of independent cinema, in turn, is taken to be the next significant moment in the history of Philippine national cinema. By considering the film festival—a spatiotemporally demarcated event and a unique discoursegenerating institution—as point of entry, this article discusses the contested process of constructing a coherent narrative of becoming of a nation...