Climate, Weather and Pestilence in the Philippines Since the Sixteenth Century

2020 ◽  
pp. 105-127
Author(s):  
James Francis Warren
Keyword(s):  
Sixteenth Century ◽  
The Philippines

The Philippines

2019 ◽  
Author(s):  
Steven Rood
Keyword(s):  
United States ◽  
Sixteenth Century ◽  
East Asia ◽  
Focal Point ◽  
The United States ◽  
The Philippines ◽  
Trade Flows ◽  
Global Trade ◽  
Galleon Trade ◽  
Answer Format

Since the colonization of the Philippines by Spain in the sixteenth century, the island chain has been at the center of global trade flows, imperial rivalries, and the globalization process. From its role as the main base of Spain’s Pacific Galleon trade to its conquest centuries later by the United States and Japan, the Philippines has been a focal point of economic and military rivalry. Decolonized in 1946, the Philippines is growing economically after years of stagnation, is ruled today by a modern populist, President Rodrigo Duterte, and is embroiled in disputes with the East Asia region’s rising superpower, China. In The Philippines: What Everyone Needs to Know®, Steven Rood draws from more than 30 years of residence in and study of the Philippines in order to provide a concise overview of the nation. Arranged in a question-and-answer format, this guide shares concise, nuanced analysis and helps readers find exactly what they seek to learn about Filipino geography and geology, history, culture, economy, politics through the ages, and prospects for the future. This book is an ideal primer on an enormously diverse country that has been and will likely remain a key site in world affairs.

From Anatolia to Aceh

2015 ◽  
Keyword(s):  
Sixteenth Century ◽  
Southeast Asia ◽  
Ottoman Empire ◽  
Middle Eastern ◽  
The Philippines ◽  
Colonial Expansion ◽  
Politics And Culture ◽  
The Indian Ocean ◽  
Political Economic ◽  
The Relationship

The papers collected in this volume investigate the relationship between Southeast Asia and the Ottoman Empire. Southeast Asia has long been connected by trade, religion and political links to the wider world across the Indian Ocean, and especially to the Middle East through the faith of Islam. However, little attention has been paid to the ties between Muslim Southeast Asia—encompassing the modern nations of Indonesia, Malaysia, Brunei, Singapore and the southern parts of Thailand and the Philippines—and the greatest Middle Eastern power, the Ottoman Empire. The first direct political contact took place in the sixteenth century, when Ottoman records confirm that gunners and gunsmiths were sent to Aceh in Sumatra to help fight against the Portuguese domination of the pepper trade. In the intervening centuries, the main conduit for contact was the annual hajj pilgrimage, and many Malay pilgrims from Southeast Asia spent long periods of study in the holy cities of Mecca and Medina, which were under Ottoman control from 1517 until the early twentieth century. During the period of European colonial expansion in the nineteenth century, once again Malay states turned to Istanbul for help. The chapters in this volume represent the first attempt to bring together research on all aspects of the relationship between the Ottoman world and Southeast Asia—political, economic, religious and intellectual—much of it based on documents newly discovered in archives in Istanbul. Individual chapters also trace the influence of Republican Turkey on Southeast Asian politics and culture.

Religious Aspects of the Spanish Voyages in the Pacific during the Sixteenth Century and the Early Part of the Seventeenth

1948 ◽  
Vol 4 (03) ◽  
pp. 302-315
Author(s):  
André Gschaedler
Keyword(s):  
Sixteenth Century ◽  
Pacific Ocean ◽  
New World ◽  
The Philippines ◽  
The Pacific ◽  
The Pacific Ocean ◽  
Religious Aspects ◽  
Galleon Trade ◽  
Spiritual Conquest

The Conquest of Mexico was under way when Magellan’s fleet left San Lucar, September 1519, in quest of a western route to the coveted Spice Islands. On May 22, 1607, the two smaller ships of Quirós’ armada put in at Cavite in the Philippines, bringing to a close the last of the great Spanish exploration voyages in the Pacific. By that time the English and the Dutch had entered the ocean. The Sea of the South of which Balboa had taken possession in the name of his sovereigns was not to be an exclusive preserve of Spain any more. Spain was on the defensive in the New World. The great era of Spanish discovery in the Pacific Ocean was not to outlast the climax of Spanish power in the Americas. Quirós never lost his faith in the mission of Spain in the Pacific, but his entreaties, and those of the friars who were ready to accompany him for the spiritual conquest of the Pacific insular world, met with deaf ears. The Spanish authorities were under the impression that Spain had already seized more than she could grasp. In the Pacific the Spaniards were now satisfied with keeping up the Manila Galleon trade, the life line of the Philippines. The task of exploration was taken up by Spain’s competitors the Dutch, the English and the French.

Religious Aspects of the Spanish Voyages in the Pacific during the Sixteenth Century and the Early Part of the Seventeenth

1948 ◽  
Vol 4 (3) ◽  
pp. 302-315
Author(s):  
André Gschaedler
Keyword(s):  
Sixteenth Century ◽  
Pacific Ocean ◽  
New World ◽  
The Philippines ◽  
The Pacific ◽  
The Pacific Ocean ◽  
Religious Aspects ◽  
Galleon Trade ◽  
Spiritual Conquest

The Conquest of Mexico was under way when Magellan’s fleet left San Lucar, September 1519, in quest of a western route to the coveted Spice Islands. On May 22, 1607, the two smaller ships of Quirós’ armada put in at Cavite in the Philippines, bringing to a close the last of the great Spanish exploration voyages in the Pacific. By that time the English and the Dutch had entered the ocean. The Sea of the South of which Balboa had taken possession in the name of his sovereigns was not to be an exclusive preserve of Spain any more. Spain was on the defensive in the New World. The great era of Spanish discovery in the Pacific Ocean was not to outlast the climax of Spanish power in the Americas. Quirós never lost his faith in the mission of Spain in the Pacific, but his entreaties, and those of the friars who were ready to accompany him for the spiritual conquest of the Pacific insular world, met with deaf ears. The Spanish authorities were under the impression that Spain had already seized more than she could grasp. In the Pacific the Spaniards were now satisfied with keeping up the Manila Galleon trade, the life line of the Philippines. The task of exploration was taken up by Spain’s competitors the Dutch, the English and the French.

Islamic and Arab Cultural Influences in the South of the Philippines

1966 ◽  
Vol 7 (2) ◽  
pp. 61-73 ◽  
Author(s):  
Cesar Adib Majul
Keyword(s):  
Racial Identity ◽  
Sixteenth Century ◽  
Central Government ◽  
Cultural Influences ◽  
The Philippines ◽  
Cultural Relations ◽  
The South ◽  
National Community ◽  
Filipino People

It is not infrequent for some Filipino historians to write that the Filipino people have inherited a, great deal from both Oriental and Occidental cultures without losing their racial identity, and that before the coming of Spain and Christianity to the Philippines during the sixteenth century, the ancestors of the present-day Filipinos had commercial, political, and cultural relations with India, China, Japan, and the rest of Malaysia. This view, however, requires certain clarifications and qualifications. The term “Filipino” now-a-days is mainly a political one and generally denotes the native inhabitants of the Philippine Archipelago who are subject to a definite and internationally recognized central government. Seventy years or more ago, the native inhabitants of the Philippines were called “indios” and not “Filipinos”, as this latter term was reserved for Spaniards who were born in the Philippines, to distinguish them from those Spaniards who were born in Spain. Historically speaking, in spite of the fact that the present-day Filipinos and their ancestors belong to a wider race, they did not constitute a “people” in any political sense. This is not to deny that their ancestors shared in a common cultural matrix. But if they were a “people” in this sense, then they, with the present-day Indonesians and other Malays, belong to one people. As pointed earlier, the concept of a Filipino people belonging to one national community is a recent one, and the process of integrating them more and more into a national community is still going on. It might be meaningful to maintain that the different Malay peoples at present are segmented or divided into different political entities.

Pre-Baptismal Instruction and the Administration of Baptism in the Philippines during the Sixteenth Century

1955 ◽  
Vol 12 (1) ◽  
pp. 3-23 ◽  
Author(s):  
John Leddy Phelan
Keyword(s):  
Sixteenth Century ◽  
Far East ◽  
The Philippines ◽  
Spanish Empire ◽  
The Far East ◽  
History Of ◽  
North And South America ◽  
Hernan Cortes ◽  
North And South ◽  
Spiritual Conquest

Magellan’s abortive attempts to introduce baptism among the natives of the island of Cebu during the month of April of 1521 and the more successful efforts of the Spanish missionaries to preach the Gospel following the arrival of the Legazpi-Urdaneta expedition at Cebu on February 13, 1565 occurred during the initial and the culminating chapters respectively of the “spiritual conquest” of those native peoples of America and the Far East who were to enter the orbit of Spanish culture. During April of 1521, as Magellan was transforming himself into a lay missionary, Hernán Cortés was making the final preparations for the siege of Tenochtitlán. Its successful issue on August 13, 1521 laid the foundation not only of the Spanish Empire in the New World, but also it provided the Spaniards with the base of operations from which eventually they could extend their power to the Philippines. It was Cortés’ conquest of the Aztec Confederation in 1521 which enabled the Catholic missionaries of Spain to undertake one of the most extensive expansions in the history of the Christian Church. In 1565 the Spanish Church for its Philippine enterprise was able to draw upon a vast storehouse of missionary experience acquired in both North and South America. Magellan’s apostolic labors, ill-starred and brief though they were, exemplify many of the permanent features of the Spanish missionary enterprise. The Magellan episode also illustrates how his successors after 1565 did in fact profit from the Circumnavigator’s errors of judgment and tactics.

scholarly journals Santo Niño in Recoding the History of the Spanish Conquest

2021 ◽  
pp. 15-38
Author(s):  
Christina H. Lee
Keyword(s):  
Sixteenth Century ◽  
Collective Memory ◽  
The Philippines ◽  
Colonial Discourse ◽  
Spanish Conquest ◽  
Counter Narrative ◽  
History Of

Santo Niño de Cebu is one of the most revered saints in the Philippines and draws tens of thousands of devotees during his fiestas, like few others. Santo Niño’s origins and cult formation can be traced to the very first instances of the Spanish conquest. This chapter analyzes the documentary genealogy of the colonial discourse that figures Santo Niño as the symbol for the predestined Christianization of the Philippines and tracks the rise of a native counter-narrative at the end of the sixteenth century that denies his Spanish origins. Its argues that for the Cebuano subjects, as well as other natives of the colonized Philippines, to speak of the pre-Hispanic origins of Santo Niño could have been a means to maintain their own collective memory of the material and spiritual pillage that arose with the Spanish conquest.

First Philippine Expedition to Indo-china

1969 ◽  
Vol 10 (3) ◽  
pp. 491-500
Author(s):  
Carlos Quirino
Keyword(s):  
Sixteenth Century ◽  
The Philippines ◽  
Civil Action ◽  
The Third ◽  
Action Group

The Philippines today has a battalion of soldiers in Vietnam, popularly known as the Philippines Civil Action Group or PHILCAG for short, and a controversy has risen as to whether or not it is justified to have done so. This is the third Philippine expedition to Indo-China. The second was sent in 1858, and the first late in the sixteenth century.

Converting the Pacific

2019 ◽  
pp. 788-816
Author(s):  
Brandon Bayne
Keyword(s):  
Sixteenth Century ◽  
Early Modern ◽  
New Spain ◽  
The Philippines ◽  
Society Of Jesus ◽  
Strong Ties ◽  
Competition And Cooperation ◽  
Modern Enterprise ◽  
The Pacific ◽  
Religious Devotion

As an early modern enterprise, the Society of Jesus established networks that relayed information from far-flung missionaries back to superiors in metropolitan centers. At the same time, Jesuits linked to colleagues serving in other locales by sharing letters, maps, and devotional objects that helped forge a worldwide, imagined community. Through these informal means, Jesuits in New Spain developed particularly strong ties to Asia as the colonization of the Philippines and establishment of the Manila Galleons turned their viceroyalty into a transpacific contact zone. Beginning with a sixteenth-century debate over forceful conversion, this chapter traces confrontations and comparisons engendered by this communication. It tracks religious devotion to Japanese martyrs in the Americas to better understand the function of hagiography in colonial contexts. Martyrs also factored into transpacific competition and cooperation, leading Jesuits in Mexico, China, and Spain to connect their personal sacrifices to the larger effort to convert the Pacific.

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