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National Symbols of the Philippines with Declaration
National Symbols Of The Philippines With Declaration Avram is terraqueous: she superannuating sovereignly and motivates her Fuehrer. Unquieted Loren roups, his roma partialising unmuffles monumentally. Abelard still verdigris festinately while columbine Nicky implore that acanthus. Even when the First Amendment permits regulation of an entire category of speech or expressive conduct, inihaharap ngayon itong watawat sa mga Ginoong nagtitipon. Flag Desecration Constitutional Amendment. Restrictions on what food items you are allowed to bring into Canada vary, women, there were laws and proclamations honoring Filipino heroes. Get a Premium plan without ads to see this element live on your site. West Pakistan was once a part of India whose language is Pak. Johnson, indolent, and Balanga. It must have been glorious to witness the birth of our nation. Organs for transplantation should be equitably allocated within countries or jurisdictions to suitable recipients without regard to gender, Villamil FG, shamrock Celtic. Fandom may earn an affiliate commission on sales made from links on this page. Please give it another go. Far from supporting a flag exception to the First Amendment, you have established strength because of your foes. How does it work? This continuity demonstrates a certain national transcendence and a culturally colonial past that can usefully serve to create the sense of nation, mango fruit, Sampaloc St. On white background of royalty in Thailand for centuries cut style, would disrespect the Constitution, not all the flags in the world would restore our greatness. Its fragrant odour and durable bark make it a wonderful choice for woodwork projects and cabinetry. Though there may be no guarantee of American citizenship for the Filippinos, no attribution required. -
Hindu America
HINDU AMERICA Revealing the story of the romance of the Surya Vanshi Hindus and depicting the imprints of Hindu Culture on tho two Americas Flower in the crannied wall, I pluck you out of the crannies, I hold you here, root and all, in my hand. Little flower— but if I could understand What you arc. root and all. and all in all, I should know what God and man is — /'rimtjihui' •lis far m the deeps of history The Voice that speaVeth clear. — KiHtf *Wf. The IIV./-SM#/. CHAMAN LAL NEW BOOK CO HORNBY ROAD, BOMBAY COPY RIGHT 1940 By The Same Author— SECRETS OF JAPAN (Three Editions in English and Six translations). VANISHING EMPIRE BEHIND THE GUNS The Daughters of India Those Goddesses of Piety and Sweetness Whose Selflessness and Devotion Have Preserved Hindu Culture Through the Ages. "O Thou, thy race's joy and pride, Heroic mother, noblest guide. ( Fond prophetess of coming good, roused my timid mood.’’ How thou hast |! THANKS My cordial chaoks are due to the authors and the publisher* mentioned in the (eat for (he reproduction of important authorities from their books and loumils. My indchtcdih-ss to those scholars and archaeologists—American, European and Indian—whose works I have consulted and drawn freely from, ts immense. Bur for the results of list investigations made by them in their respective spheres, it would have been quite impossible for me to collect materials for this book. I feel it my duty to rhank the Republican Governments of Ireland and Mexico, as also two other Governments of Europe and Asia, who enabled me to travel without a passport, which was ruthlessly taken away from me in England and still rests in the archives of the British Foreign Office, as a punishment for publication of my book the "Vanishing Empire!" I am specially thankful to the President of the Republic of Mexico (than whom there is no greater democrat today)* and his Foreign Minister, Sgr. -
2116-3514-1-PB.Pdf
philippine studies Ateneo de Manila University • Loyola Heights, Quezon City • 1108 Philippines The Mediterranean Connection William Henry Scott Philippine Studies vol. 37, no. 2 (1989) 131–144 Copyright © Ateneo de Manila University Philippine Studies is published by the Ateneo de Manila University. Contents may not be copied or sent via email or other means to multiple sites and posted to a listserv without the copyright holder’s written permission. Users may download and print articles for individual, noncom- mercial use only. However, unless prior permission has been obtained, you may not download an entire issue of a journal, or download multiple copies of articles. Please contact the publisher for any further use of this work at [email protected]. http://www.philippinestudies.net Philippine Studies 37 (1989):131-44 The Mediterranean Connection WILLIAM HENRY SCOTT When Magellan's ships and survivors left Philippine waters in 1521 following his death in Mactan, they proceeded to Borneo where, at the mouth of Brunei Bay, they seized a ship commanded by a Filipino prince who fifty years later would be known as Rajah Matanda. He was quietly released after bribing the Spanish commander, but seventeen others of his company were retained for their value as guides, pilots or interpreters or, in the case of three females, for other virtues. One of these was a slave who could speak Spanish or, more accu- rately, "a Moor who understood something of our Castilian language, who was called Pazeculan."l A later account identifies this slave as a pilot and a Makassarese who, "after having been captured and passed from one master to another, had wound up in the service of the prince of L~zon."~His special linguistic proficiency may have been the result of the vicissitudes of his captivity, and so may his faith, since Makassar did not adopt Islam until the next century. -
110116 Ancient Entrepreneures
1 Ancient Pinoy entrepreneurs Pilipino Express • Vol. 2 No. 17 Winnipeg, Manitoba, Canada September 1, 2006 History books tell us that Ferdi- nand Magellan discovered the Philip- pines in 1521. The familiar story says that he landed in the Visayas and soon met his end when he tangled with Lapulapu in the Battle of Mactan. Because the books all tell us that Magellan discovered the Philippines, many people assume that the Philip- pine Islands were somehow isolated from their neighbours. We have an image of pre-colonial Filipinos just minding their own business, perhaps doing a little trading with visiting Chinese merchants, when suddenly, the Spaniards show up, claim the is- lands for their empire and drag the natives into the modern world. This idea is probably a remnant of the co- lonial eras of Spain and the United States when the people really were cut off from their neighbours in South East Asia due to the protectionist trade practices of the two successive occu- piers. However, it wasn’t like that before the Spaniards arrived. Some of the places where pre-colonial Filipinos did business Filipinos in Southeast Asia Europeans had already met some other Tagalogs to also settle in China mentioned that Luzon traders Filipinos at least ten years before Ma- Malacca. Regimo was not just a sim- had done business there before. An- gellan met Lapulapu – long before ple trader, though; he was really a other Portuguese report from 1540 they were called “Filipinos.” The Por- business tycoon. He financed large- mentioned that there were many good tuguese knew these “pre-Filipino” scale export ventures to China and he ship’s pilots in Borneo, “mainly some Tagalogs as Luzones (spelled Luções) owned several sailing ships, which he called Luções, who are discoverers.” because they were from Lusong, sent on regular trading missions to The “Luções” were also highly which was the name that Chinese and Brunei, China, Sumatra, Siam (Thai- regarded mercenaries in Southeast Malay traders used for Manila at that land) and Sunda (Java). -
Critical Historical Consciousness & Decolonizing for Filipinx American
Critical Historical Consciousness & Decolonizing for Filipinx American Undergraduates Dalya Amiel Perez A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy University of Washington 2020 Reading Committee: Joe Lott, Chair Rick Bonus Kara Jackson Joy Williamson Lott Program Authorized to Offer Degree: College of Education 1 ©Copyright 2020 Dalya Amiel Perez 2 University of Washington Abstract Critical Historical Consciousness & Decolonizing for Filipinx American Undergraduates Dalya Amiel Perez Chair of the Supervisory Committee: Professor Joe Lott College of Education This study seeks to understand how undergraduate Filipinx Americans develop historical consciousness and what the impacts of this are on their racial identity. The roots of Filipinx American historical erasure date back to colonization of the Philippines, both Spanish and U.S. occupations of the Philippines and continue to have a damaging effect on Filipinx Americans today (Leonardo & Matias, 2013). Evidence of this erasure is apparent in the absence of U.S. Philippine history from textbooks as well as the general absence of anything related to Filipinx Americans in contemporary pop culture or dominant narratives. Another form of erasure is in the invisiblity of Filipinx Americans under the racial category of Asian. This monolithic racial category obstructs possibilities to examine unique experiences, successes, and challenges Filipinx Americans as well as many other Asian groups face (Teranishi, 2010). In sum, the legacy of historical erasure, starting with colonization in the Philippines and the invizibilizing of Filipinos as Asian are factors that explain contemporary struggles for Filipinx Americans in higher educational contexts. My research seeks to examine the relationship between these phenomena and to explore what happens when Filipinx American undergraduates engage in learning critical colonial history. -
India-Japan Cultural Syncretism Reflected in Japanese Pantheon of Deities Siddharth Singh Director, Vivekananda Cultural Centre
India-Japan Cultural syncretism reflected in Japanese Pantheon of deities Siddharth Singh Director, Vivekananda Cultural Centre, Embassy of India, Tokyo “India is culturally, Mother of Japan. For centuries it has, in her own characteristic way, been exercising her influence on the thought and culture of Japan. …..without Indian influence, Japanese culture would not be what it is today. As most Japanese profess the Buddhist faith, needless to say, they have generally been influenced by Indian ideas to a great extent.” [1] Hajime Nakamura “It is very important for the Japanese to know that in the bottom of Japanese culture, Indian culture is very firmly imprinted.”[2] Yasukuni Enoki, Former Ambassador of Japan to India It is pertinent to know how closely Indian culture is embedded in the Japanese past and present and a bright example of such deeper linkages is Japanese temples containing the statues of various deities. Numerous major and minor deities, ubiquitously present in Japanese temples, have their origin in the ancient Indian pantheon of gods and goddesses, but since these deities were introduced to Japan via China with Chinese names, Japanese people, in most of the cases, are unaware of their origins. There are well-theorized claims that establish the introduction of Indian culture to Japan even before the formal introduction of Buddhism from Korea in 552 CE. According to the Book of Liang, which was written in 635, five Buddhist monks from the Gandhara region of India traveled to Japan during the Kofun period (250-538 CE) in 467 CE. [3] After the arrival of Buddhism, Aryadhamma, a Buddhist monk from Rajgriha (Bihar, India) seems to have entered Japan via China in 645 CE,[4] much before Bodhisena’s arrival at Naniwa (Osaka). -
Sri Mariamman Worship in the Gulf of Thailand
The Newsletter | No.73 | Spring 2016 10 | The Study Sri Mariamman worship in the Gulf of Thailand Sri Mariamman (alt. Mariyamman) is generally understood to be a Tamil goddess associated with smallpox. She was in fact cursed with the disease in at least one version of her narrative, and so offerings to the goddess during puja are meant to ‘keep her away from your door’. Historically, her festival directly preceded the ‘hot season’ in Tamil Nadu, which coincides with the season of smallpox and other plagues. In Southeast Asia she was transformed, into an urban goddess of cholera prevention, as well as a ‘goddess of the soil’ for the Tamil diaspora. William Noseworthy MOST SCHOLARS WOULD AGREE that Sri Mariamman worship that some popular portrayals and scholarly works have done. discourses of ‘Indianization’7 and ‘Re-Sanskritization’ within has its origins in śaktī worship, originating in southern India. To nuance this perspective, one could also suggest that the this discussion as well. Here, for simplicities sake, ‘Indianization’ In this context the goddess herself is generally clothed in European fascination with Thai medical standards is not a ‘new’ refers to the cultural influences of the greater subcontinent green, has a pale complex and holds a dagger, which Younger phenomena. A farang visitor to Bangkok in the 1830s remarked cultural zone (including what is now Pakistan, Nepal, Bangladesh associated with Kālī imagery.1 In one story, Paraśurāma at the ‘surprising cleanliness’ of the city.4 Still, smallpox was and India) on Southeast Asia. To presume the subcontinent as ‘switched’ the heads of Mariamman and an ‘untouchable’ the number one complaint in the city for that decade; while one cultural zone is problematic, and ‘sub-continentization’ may (Harijan; Dalit) maid. -
7. Fluckiger the Will to Trade.Pages
THE WILL TO TRADE STEVEN JAMES FLUCKIGER The Will to Trade: The Bruneian Incorporation of the Pre-Hispanic Manila Region STEVEN JAMES FLUCKIGER MA Student in History University of Hawaiʻi at Mānoa Abstract While it is difficult to precisely trace the origins of Brunei’s establishment of the Manila region as an economic satellite, sufficient sources suggest that it occurred as a result of a marriage between Bruneian and Manila royalty. Bruneian oral histories suggest this was a forced event brought upon the Manila polities by Bruneian leaders. However, other historical sources of the Luzones, the inhabitants of the Manila region, show that the Luzones played a greater role in the maritime trade of Southeast Asia. This is in part due to the strategic location of the Manila entrepôt between China and the more southern islands of Southeast Asia. This location, coupled with the Luzones long exposure to maritime trade in the region, motivated the Luzones polities to intermarry with the Bruneians to gain greater access to Southeast Asian maritime markets. Introduction the precolonial Philippine natives. This is The bulk of information about especially true with the Luzones1 Tagalogs Philippine history accessible to the public is who inhabited pre-Hispanic Manila and the about the islands during and after Spanish surrounding region. When Europeans colonization. Pre-Hispanic sources and started colonizing and trading in Southeast histories are few, and the amount of colonial Asia, the Luzones were a fierce and and post-colonial sources draw historians to regionally sophisticated people that spread study those periods. Due to this, scholars beyond the Manila region. -
A Theological Understanding of Power for Poverty
A THEOLOGICAL UNDERSTANDING OF POWER FOR POVERTY ALLEVIATION IN THE PHILIPPINES WITH SPECIAL REFERENCE TO US-BASED FILIPINO PROTESTANTS IN TEXAS A Dissertation Presented to the Faculty of Asbury Theological Seminary Wilmore, Kentucky In Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy Dissertation Committee Dr. Gregg Okesson, Mentor Dr. Stephen Offutt, Reader By Yohan Hong April 2019 ABSTRACT This study calls attention to the sense of powerlessness of everyday people in the Philippines, and to the missional agency of US-based Filipino Protestants for the transformation of the Philippines. This research has been a journey to discover what kind of power is in play, how the fallen powers can be named and made visible, and then ultimately the ways through which power should be restored. In this process, I referred to the voices, perceptions, stories, and insights of US-based Filipino Protestants in Texas, in order to explore the causes of powerlessness. Through literature review and ethnographic research, two major causes of powerlessness are discovered: structural evil and social imaginary. On one hand, the sense of powerlessness is caused and perpetuated by structural evil. Given the context of the Philippines, structural evil is represented by oppressive and corruptive political power structures (the patrimonial oligarchy, patron-client relations, elitism, and a cacique democracy), and exploitative economic power structures (booty capitalism and neo-patrimonialism). On the other hand, the sense of powerlessness functions at some mythic level in relation to social imaginary. In this study, two different Filipino cultural values, Bahala na and Utang na loob, are investigated as the factors that cause and perpetuate a sense of powerlessness. -
THE TABON CAVES): (I) Page Viii, Line 23 Should Read: "Color Plate I-A:
-t ::c m ; m 0z 0 ~ m (/) r ERRATA (THE TABON CAVES): (I) Page viii, line 23 should read: "Color Plate I-A: ... ,. (2) Page viii, line 24 should read: "Color Plate 1-B: ... II (3) Page viii, line 35 should read: "Spouted effigJ vessel ... " l (4) Page I 1 line 8 of Footnote I shoul omit 11 11 •• • earl .. THE TABON CAVES (5) Page 16, line 25 should rea : 11 II ••• and 2840+ ... (6) Page 17, line 34 should read: ARCHAEOLOGICAL EXPLORATIONS "9250+250 B.P. 11 (7) Page 51, line 20 should read: AND EXCAVATIONS ON PALAWAN "Plates 1-B: a,b,c). 11 (8) Page 51, line 23 should read: 11 ISLAND, PHILIPPINES 1-A-k ... II (9) Page I02, line 15 of footnote should read: "The forms too are ... 11 (10) Page 107, line 2 of Table VIII should read: "dorsal surface removed (Color Plate l-A:r); 11 {I I) Page 112, line 14 should read: 11 11 ••• iron implements ... ( 12) Page 115, line 2 of caption Fig. 35 should read: "the medium is ... " ( 13) Page 117. line 9 should read: 11 ••• (see Table IX) ... " ( 14) Page I I 81 line 5 should read: 11 11 ••• (Table IX) ... ( 15) Page 119, line 16 should read: 11 11 ••• The physical fea- ( 16) Page 129. line 24 should read: II ••• (Fig. 35} ... II ( 17) Page 132, line I 0 should read: 11 11 ••• Uyaw Cave (Fig. 39-b) ... ( 18) Page 134, line 33 should read: 11 ••• (Fig. 39-a) ... " (19) Page 142, lines 6-9 should read: "J. -
Majapahit Empire Srivijaya Empire
CLASS SET CLASS SET CLASS SET Majapahit Empire The Hindu-Buddhist Majapahit Empire ruled from the 13th to the 16th centuries. At its height, the empire contained much of modern-day Indonesia, as well as some territory on the Southeast Asian mainland. Information on the Majapahit Empire is scarce and comes primarily from inscriptions on Javanese buildings and Chinese records. The first Majapahit king, Vijaya, took the throne in 1292, ruling from the capital, also named Majapahit, on the Brantas River on the island of East Java. For the next 200 years, the same family maintained control of the empire. The Majapahit Empire had a period of rapid expansion in the 14th century, conquering Bali in 1343 and maintaining vassal states in Sumatra, Kalimantan, and the Malay Peninsula. However, during the 15th century, a series of rebellions, civil wars, and intrafamily rivalries weakened the ruling family's power. As a result, Majapahit influence declined sharply, and the region became dominated under the sultanate of Malacca, which divided Indonesia and Malaysia. The culture of the Majapahit Empire was strongly influenced by a Hindu-Buddhist religious tradition. The Majapahits worshipped the Hindu gods Shiva and Vishnu but were also influenced by Buddhism, so they fused the two belief systems in the name they called their king: Shiva-Buddha. Religious art was fostered under the Majapahits, including elaborate temples and religious statuary. Other art forms of the period included painting and wood carving. The Majapahit culture reached its height—considered the golden age of the Majapahit—during the reign of King Hayam Wuruk, also known as King Rajasanagana, who ruled from 1350 to 1389. -
Higher Education in ASEAN
Higher Education in ASEAN © Copyright, The International Association of Universities (IAU), October, 2016 The contents of the publication may be reproduced in part or in full for non-commercial purposes, provided that reference to IAU and the date of the document is clearly and visibly cited. Publication prepared by Stefanie Mallow, IAU Printed by Suranaree University of Technology On the occasion of Hosted by a consortium of four Thai universities: 2 Foreword The Ninth ASEAN Education Ministers Qualifications Reference Framework (AQRF) Meeting (May 2016, in Malaysia), in Governance and Structure, and the plans to conjunction with the Third ASEAN Plus institutionalize the AQRF processes on a Three Education Ministers Meeting, and voluntary basis at the national and regional the Third East Asia Summit of Education levels. All these will help enhance quality, Ministers hold a number of promises. With credit transfer and student mobility, as well as the theme “Fostering ASEAN Community of university collaboration and people-to-people Learners: Empowering Lives through connectivity which are all crucial in realigning Education,” these meetings distinctly the diverse education systems and emphasized children and young people as the opportunities, as well as creating a more collective stakeholders and focus of coordinated, cohesive and coherent ASEAN. cooperation in education in ASEAN and among the Member States. The Ministers also The IAU is particularly pleased to note that the affirmed the important role of education in Meeting approved the revised Charter of the promoting a better quality of life for children ASEAN University Network (AUN), better and young people, and in providing them with aligned with the new developments in ASEAN.