Sources on Pre-1800 Asian History in Portugal and Spain

Itinerario ◽  
1995 ◽  
Vol 19 (2) ◽  
pp. 144-160
Author(s):  
R. J. Barendse

Let me start these notes with two caveats. First, apart from the many un-published sources on the Iberian involvement in Asia there is also a great number of published sources available. This is in itself a considerable repository of knowledge on Asia. Most of these source publications, though, have appeared in journals that are often riot available outside the Iberian peninsula. Though H. Scholberg, Bibliography of Goa and the Portuguese in India (New Delhi 1982) provides a considerable service to the researcher, a bibliography of Portuguese source-publications is still in urgent need. Second, I should emphasize that for this report I have not been able to look at the Spanish records on the Philippines.

Vamping the Stage is the first book-length historical and comparative examination of women, modernity, and popular music in Asia. This book documents the many ways that women performers have supported, challenged, and undermined representations of existing gendered norms in the entertainment industries of China, Japan, India, Indonesia, Iran, Korea, Malaysia, and the Philippines. The case studies in this volume address colonial, post-colonial, as well as late modern conditions of culture as they relate to women’s musical practices and their changing social and cultural identities throughout Asia. Female entertainers were artistic pioneers of new music, new cinema, new forms of dance and theater, and new behavior and morals. Their voices, mediated through new technologies of film, radio, and the phonograph, changed the soundscape of global popular music and resonate today in all spheres of modern life. These female performers were not merely symbols of times that were rapidly changing. They were active agents in the creation of local performance cultures and the rise of a region-wide and globally oriented entertainment industry. Placing women’s voices in social and historical contexts, the authors critically analyze salient discourses, representations, meanings, and politics of “voice” in Asian popular music of the 20th century to the present day.


2021 ◽  
pp. 1-30
Author(s):  
Lisa Grace S. Bersales ◽  
Josefina V. Almeda ◽  
Sabrina O. Romasoc ◽  
Marie Nadeen R. Martinez ◽  
Dannela Jann B. Galias

With the advancement of technology, digitalization, and the internet of things, large amounts of complex data are being produced daily. This vast quantity of various data produced at high speed is referred to as Big Data. The utilization of Big Data is being implemented with success in the private sector, yet the public sector seems to be falling behind despite the many potentials Big Data has already presented. In this regard, this paper explores ways in which the government can recognize the use of Big Data for official statistics. It begins by gathering and presenting Big Data-related initiatives and projects across the globe for various types and sources of Big Data implemented. Further, this paper discusses the opportunities, challenges, and risks associated with using Big Data, particularly in official statistics. This paper also aims to assess the current utilization of Big Data in the country through focus group discussions and key informant interviews. Based on desk review, discussions, and interviews, the paper then concludes with a proposed framework that provides ways in which Big Data may be utilized by the government to augment official statistics.


Religions ◽  
2022 ◽  
Vol 13 (1) ◽  
pp. 56
Author(s):  
Jeane C. Peracullo ◽  
Rosa Bella M. Quindoza

Extensive open-pit mining activities in the Philippines since the 1970s up to the present confront the meaning of the “Church of the Poor”, a description that the Catholic Church in the Philippines uses to visualize its prophetic mission. Alongside mining, many more environmentally destructive industries are present in the poorest areas in the country, even though the Philippines is disaster-prone and one of the world’s most vulnerable countries to the devastating effects of the climate crisis. The environmental degradation has prompted many Filipino Catholic organizations and communities to act together through various campaigns to address the problem. The article examines a case of a faith-based community that rose to the challenge to address various environmental issues their community was and continues to experience. The community’s environmental activism presents a viable model for a re-imagined ecological care towards the “flourishing of all” as a response to Pamela McCarroll’s call to action to continue conversations on the many ways practical theology can move beyond anthropocentrism while focusing on social justice.


Author(s):  
Marc Saperstein

This chapter focuses on Saul Levi Morteira, rabbi and preacher to the Portuguese community of Amsterdam in the first half of the seventeenth century. This community was at first composed entirely of immigrants who had been born and educated as Christians in Portugal — many of them fourth- or fifth-generation descendants of those who had been subjected to a universal forced baptism in 1497 — and who decided that they wanted to leave the Iberian peninsula for somewhere they could live openly as Jews. Because of their background, they were heavily dependent on rabbinic leadership for guidance about what Jewish living meant, including the limits of acceptable dissent. Morteira's beautifully crafted sermons, delivered in Portuguese over four decades, provided an ongoing programme of higher Jewish learning on a sophisticated level. This chapter follows the preacher as he systematically addresses, year after year, the many intellectual and exegetical problems arising from successive verses in the opening chapter of Genesis.


Author(s):  
Tony Banham

So we decided to emigrate to Australia and I suppose we could now be called ‘Dinkum Aussies’ – after 30 years.1 By 1946 Hong Kong’s pre-war colonial society, which had celebrated its hundredth birthday just five years earlier, had gone forever. Hong Kong, to the British people who lived there between the twentieth century’s two great wars, had been perhaps the prime real estate to be had in the empire. Life there was entertaining and cheap, profits were bountiful. But then came the threat of war. Mindful of their own situation in 1939, the British government instructed the Hong Kong government to mandate evacuation of British women and children should the colony be threatened by attack. In mid-1940, as the Battle of Britain stamped an indelible, greasy smoke stain through British skies thousands of miles away, the majority of Hong Kong’s civilians prescriptively escaped the threat of Asian war. Those families split asunder would often—in the context of the more than 200 husbands killed, and the many divorces—never be reunited; the cost of war being measured in permanently broken homes. That evacuation, in stages from Hong Kong to the Philippines, from the Philippines to Australia, and from Australia to the UK, or back to Hong Kong, and—in many cases—back to Australia again, would define many lives. Looking at Australia’s population today, a surprisingly large number can—at least in part—track their heritage back to Hong Kong’s pre-war society: the garrison, the businessmen, earlier evacuees who had washed up in the colony, and local families. From the perspective of Australia’s twenty-first century population, the effects of Hong Kong’s evacuation still reverberate through tens of thousands of its people. Many of the ancestors of those Australians are buried in Hong Kong or—for those who died as prisoners of war—in Japan, or they lie lost and forgotten, skeletons in Hong Kong’s remotest ravines or at the bottom of the South China Sea....


2018 ◽  
Vol 681 (1) ◽  
pp. 122-136 ◽  
Author(s):  
Aries A. Arugay ◽  
Dan Slater

The Philippines’ long democratic experience has been remarkably free of deeply politicized cleavages. Roman Catholicism as a hegemonic religion prevents religious polarization, ethnic identity fragmentation limits ethnic polarization, and weak parties forestall ideological or class polarization. Nevertheless, the country suffered a crisis of polarization during the short-lived Estrada presidency (1998–2001) and that of his successor, Gloria Macapagal-Arroyo (2001–2010). The severe conflict was a product of power maneuvers by anti-Estrada forces, followed by anti-Arroyo actors returning the favor, given her gross abuses of power. Echoing Machiavelli’s famous distinction, the conflict pitted Estrada’s popoli (the many) against Arroyo’s oligarchic grandi (the few). This Machiavellian conflict ended with an oligarchic reassertion of Madisonian democratic rule through the electoral victory of Benigno Simeon Aquino III in 2010. We conclude the article by considering whether the populist challenge of current president Rodrigo Duterte (2016– ) might spark a similarly destabilizing conflict in the years to come.


2016 ◽  
Vol 33 (3) ◽  
pp. 352-375 ◽  
Author(s):  
Norlan Julia

The introduction of popular religious practices traditionally held during major liturgical feasts in the Philippines has gathered Filipino migrants in Norwich, United Kingdom, into a dynamic ecclesial community. It has sustained their faith even as they struggle to face the many challenges of living and working abroad and keeping the faith without the comforts and certainties provided by a predominantly Catholic culture at home. They draw courage and consolation from participating in the year-round activities in their Filipino chaplaincies. The author’s pastoral voluntary work in the United Kingdom has been an experience of building an ecclesial community of Filipinos in diaspora, of providing means of support amidst crisis, and of accompanying them in their journey towards a better life and a more meaningful relationship with God. The paper proceeds in three steps. First, it enumerates the challenges faced by Filipino migrants in the practice of their Catholic faith. Second, it illustrates how these challenges were met through the introduction of religious traditions commonly practiced in the Philippines. Third, it offers some theological insights on the power of popular piety to nourish the faith of Filipino migrants and to form them to become dynamic agents of evangelization. References are made to some points raised by Pope Francis on popular piety in his recent apostolic exhortation, Evangelii Gaudium. 在菲律宾主要的礼拜仪式的宴餐节日期间,传统上盛行的宗教操练会集了在挪威和英国的菲律宾移民,他们成为了生机勃勃的教会团体。即使他们面对在国外生活和工作的种种挑战,以及在没有国内那种天主教文化的舒适和把握的情况下,依然保持信仰的挑战,这种教会团体帮助维持了他们的信仰。他们在参与菲律宾的宗教年度活动中找到了勇气和安慰。本文作者在英国的志愿牧养工作就是在移民中建立菲律宾教会群体,在危机中提供支援,并伴随他们的旅途,走向更好的生活及与上帝建立更有意义的关系。 本文有三步。第一,列举菲律宾移民在操练天主教信仰上面对的挑战; 第二,说明这些挑战是怎样透过介绍菲律宾普遍操练的宗教传统而得到解决的;第三,提供一些神学见解,这些见解就是关于普遍虔诚的能力可以来培养菲律宾移民的信仰,以及栽培他们成为福音使者。也会参考教皇弗朗西斯一世最近的使徒劝勉 Evangelii Gaudium 中提及的关于普遍虔诚的某些观点。 El introducir prácticas religiosas populares tradicionalmente realizadas durante las principales fiestas litúrgicas en las Filipinas ha posibilitado la formación de una comunidad eclesiástica dinámica entre los migrantes filipinos de Norwich en el Reino Unido, Ha fortalecido su fe, aún en medio de los numerosos desafíos que enfrentan al vivir y trabajar en el extranjero; y les ha ayudado a mantener su fe sin las comodidades y seguridades proporcionadas por una cultura predominantemente católica en su país de origen. Se fortalecen y reciben consuelo al participar de las actividades realizadas durante todo el año en sus capillas filipinas. El trabajo pastoral voluntario del autor en el Reino Unido ha sido el de construir una comunidad eclesial de filipinos en la diáspora, de dar apoyo en medio de crisis, y de acompañarles en su caminar hacia una vida mejor y a tener una relación más profunda con Dios. Este artículo se divide en tres secciones. En primer lugar, se enumeran los desafíos que los migrantes Filipinos han enfrentado en la práctica de su fe católica. En segundo lugar, se explica cómo se enfrentaron estos desafíos al introducir prácticas religiosas comúnmente practicadas en las Filipinas. En tercer lugar, ofrece algunas reflexiones teológicas sobre el poder de la piedad popular para nutrir la fe de los migrantes filipinos y para formarlos como agentes dinámicos de evangelización. Se hace referencia a algunas cuestiones planteadas por Francisco sobre la piedad popular en su reciente exhortación apostólica Evangelii Gaudium. This article is in English.


2018 ◽  
Vol 28 (3) ◽  
pp. 409-414
Author(s):  
ANNE MURPHY ◽  
HEIDI PAUWELS

In an unprecedented show of efficiency, workers of the New Delhi Municipal Corporation worked overnight on September 3, 2015 to change signposts of Aurangzeb Road to A. B. J. Abdul Kalam Road. This renaming had been decided on roughly a week earlier, prompted by a proposal from Members of Parliament from the BJP (Bharatiya Janata Party). The move proved popular, but was followed by a degree of soul-searching in the Indian press about whether Aurangzeb's image as a villain is justified. Discussion of the figure of Aurangzeb in South Asian history has not abated since then, with scholars intervening in the debate. The popular reaction to such interventions has been equally contentious, with vituperative web-based responses too numerous to cite.


Author(s):  
José Florencio F. Lapeña

The nineteenth of June 2011 marks a century and fifty years since the birth of José Protasio Rizal in 1861.1 The ninth of November 2011 also marks the Golden Jubilee of the foundation of the Departments of Ophthalmology and Otorhinolaryngology of the Philippine General Hospital (PGH) in 1961, dividing the original Department of Eye, Ear, Nose and Throat that was established a century ago in May 1911. The national hero of the Philippines and Pride of the Malay Race2 is immortalized in countless ways, reflecting his multiple accomplishments that mark a true renaissance individual. The two departments of the national University of the Philippines (UP) have likewise made their mark in pace with the many achievements of their alumni. Rizal was a polyglot and polymath poet, painter, sculptor, sportsman, scientist and patriot, whose writings led to his execution and sparked the Philippine Revolution of 1898.1,3 He was also a physician and an ophthalmologist who insightfully dissected the ills of his patients and society.4 What have the departments and their hospital contributed to health and to humankind?   If precedence were the measure of significance, the pioneering “firsts” would have to include the first laryngo-fissure operation by founding department head Dr. Reinhard Rembe in 1913, the first intracapsular cataract lens extraction in the country using a suction erisophake after the technique of Barraquer by the next chair (and nephew of the national hero) Dr. Aristeo Rizal Ubaldo in 1920, the first laryngectomy by Drs. Ubaldo and founding president of the Philippine Academy of Ophthalmology Antonio S. Fernando in 1923 and the first labyrinthectomy by Drs. Ubaldo and Vicencio C. Alcantara in 1927.5 There was a time when the chairs and senior consultants of most departments of otorhinolaryngology - head and neck surgery in the Philippines were alumni of the UP-PGH, as was the leadership of the Philippine Society of Otolaryngology and Bronchoesophagology (later Philippine Society of Otolaryngology Head and Neck Surgery) which separated from the Philippine Ophthalmological and Otolaryngological Society (subsequently Philippine Academy of Ophthalmology and Otolaryngology) in 1956. But those are bygone days, and the folly of resting on one’s laurels becomes all too apparent, as these are quickly eclipsed by the capabilities of newer, better-equipped health care facilities that are manned by experts trained in their respective institutions. Thus the race to super-specialize and sub-specialize, perhaps to regain lost ground and primacy at the expense of tertiary general health care has become the battle cry for some, led by the present administration of the PGH.   And yet, the majority of Filipinos still do not have access to primary health care.6 They who do not even have the services of a basic physician much less can avail of special care of their sight, hearing and balance, smell and taste, breathing, swallowing or speaking, nor of the face with which they face the world. Witness the number of adults with unrepaired cleft lips and untreated head and neck tumors roaming the streets of the city.   The UP College of Medicine (UPCM) founded in 1905 aims “towards leadership and excellence in community-oriented medical education, research and service directed particularly to the underserved.”5 As the teaching hospital of the UPCM, with whom it shares such academic and clinical departments as Ophthalmology and Otorhinolaryngology, the hundred-year-old Philippine General Hospital and its leadership cannot and must not turn a blind eye or deaf ear to the underserved it is mandated to serve. Its true strength lies in relevance, which is quickly lost if it succumbs to the delusionary glitter of super specialization beyond the reach of most people. Of what benefit is it to be the “first,” if it does not redound to the good of the “many?” Of Rizal, it has been said “to his patients he gave sight; and to his country he gave vision.”7 As the Departments of Ophthalmology and Otorhinolaryngology pursue the arts and sciences of vision, hearing and balance, olfaction and gustation, respiration and deglutition, phonation and facial expression, may they sharpen the sensitivity of health providers in PGH and other loco-regional general hospitals to the real issues of health and humankind in the developing world and embolden us to overcome the apathy to “hear no evil, see no evil, speak no evil.”


2019 ◽  
Vol 7 (2) ◽  
pp. 181-207
Author(s):  
David R. Saunders

AbstractThis article examines issues of island sovereignty and lighthouse administration in maritime Southeast Asia in the context of post-war decolonisation. It does so by demonstrating how lax and complacent colonial governance in British North Borneo led to the construction of a lighthouse on contested island territory. By the late 1940s these islands became the focal point of a regional dispute between the Philippines, North Borneo's colonial government, and the United Kingdom. While lighthouses were, in the colonial mind-set, deemed essential for illuminating the coasts and projecting order onto the seas, the Philippine government sought to renege on colonial-era obligations and wrest a new sense of post-colonial legitimacy.The legacy of the Turtle Island transfer was therefore significant in recalibrating imperial lighting in the Sulu Sea, as well as giving rise to a Philippine post-colonial authority that was characterised by an acknowledgement of indigenous Suluk maritime heritage. Similarly, it reflected an extension of previous instances of transnational disputes in the region, where the island shoal had been simultaneously claimed and administered by the United States, the United Kingdom and the historical Sulu Sultanate. While the lighthouse remained destroyed, and the seas dimmed, by mid-1948 the Turtle Islands had attained a new post-colonial and transnational status. Utilising a range of archival sources, memoirs and published material, this article sheds light on an under-examined period of Southeast Asian history.


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