Blog #1

As a Filipino American, the statement “Filipinos don’t know themselves” (Andresen, 2012, p.66) is one I can agree with, and is reinforced by the fact I was unaware of a lot of the historical/cultural information given in week one’s readings. I hope this CHID Philippines Study Abroad Program will be an opportunity to reeducate myself and help me gain a whole new respect for my Filipino identity and culture.

In the car ride from the airport to the University of the Philippines, the first thing I noticed was the multiple skin whitening ads featuring Asian women with pale light skin. This would be my first dose of the influences of American colonialism upon arrival. American colonialism has undoubtedly influenced the way Filipinos and Filipino Americans identify themselves, but through the preservation of indigenous culture and transformative/multi-cultural education, Filipinos and Filipino Americans are able to reclaim their own ethnic identity.

Third’s Knowledge Construction, Transformative Academic Knowledge, and Filipino American Identity and Experience gave me a better understanding of the role of education as a tool and as a weapon. Education is always emphasized as a tool for self-improvement and economic success, but not commonly perceived as a weapon of domination. The implementation of the American education system in the Philippines was a weapon that didn’t use violence, but was powerful enough to instill American values and convince Filipinos to favor the American way of life (Andresen, 2012, p.73).

In the short time I have been in the Philippines, I have been able to see the ways American colonialism still affects the Filipino people today. Our trip to Baguio, home of the former American military base, felt and looked like I was back home in Seattle, WA. It was everything from the chilly weather to the pine trees, paved roads to the city buildings, and all the American eateries (Pizza Hut, KFC, McDonalds, Shakeys, etc). Ironically, America spent so much time/money in building roads and infrastructure in Baguio, and then would eventually bomb the city to its ruins (Alcantra, 2002, p.219). But before the Americanization of Baguio, many indigenous groups lived there. They were eventually displaced and replaced with either Americans or wealthy Filipinos. But despite their displacement, many indigenous tribes made an effort to resist colonial influence and preserve their indigenous culture.

Kidlat Tahimik is an example of someone who goes against the grain in support of the indigenous way of life. He is known as the father of independent film in the Philippines. We watched his first produced film called Mababangong Bangungot, in which he depicts the idea of the “American dream” and in the end finds his strength in his indigenous roots. The film itself does not follow the formula of typical Hollywood movies, but I believe he does this on purpose. Movies that follow the same typical formula is absorbed by the audience automatically because it is what people expect. An unusual surprise like the work of Kidlat Tahimiks’ makes for a great discussion and reflection of the cultural value behind the piece.

In Mababangong Bangungot, Kidlat incorporates symbols such as white bubble gum as well as the jeepney. The white bubble gum may represent the taste of America that Filipinos we’re taught to desire. The jeepney were formerly U.S. military vehicles, but now is used as a means of daily public transportation in the Philippines. This might symbolize the empowerment of the Filipinos to take control of their life, despite the harm that the U.S. might have caused them. Kidlat Tahimik explained that indie films allow him to tell and for people to see the local story of his people. Tahimik is also an artist and showed us some of his art work, wood carvings, weaved items, and clothing textiles (which he was also wearing). By showcasing these indigenous crafts, it allows the indigenous way of life to be celebrated and is another way of challenging the American culture. It also helps to teach, mainstream communities about the indigenous culture, such as the importance of the rice harvest that is expressed in their rituals and handcraft items/art. Anderson says, “Preservation and documentation of this art becomes a responsibility. It is our corridor into the past. It is one key to our identity” (Maramba, p.90).

Lastly, the implementation of transformative education/multi-cultural education in a school system is argued to have very good benefits for minority identities, such as Filipinos and Filipino Americans. This type of education is one that challenges mainstream academic knowledge, includes the students’ experiences, and teaches students about their own ethnic history (Andresen, 2012, p.82). Some benefits include gain of a non-Eurocentric perspective, increase self-esteem, respect for diverse cultures, and decrease of deficit thinking, stereotypes, and invisibility. As I see this study abroad program as an example of transformative education, I hope to continue learning more about the Filipino perspective and help spread a more positive perspective of the Filipino American identity.

Question: What is the difference between the deficit perceptions of Filipinos and Filipino Americans?

Alcantra, E.R. (2002) Bagiuo between two wars: The creation and destruction of a summer capital. In Shaw, A.V. & Francia, L.H. Vestiges of war. (pp. 207-223). New York: New York Press.

Andresen, T. (2012). Knowledge construction, transformative academic knowledge, and Filipino American identity and experience, In E. Bonus, E. & D. Maramba, (Eds.) The “other” students: Filipino Americans, education, and power. Charlotte, NC: IAP.

Bose, S. (2002). Bagiuo Graffiti. In A.V. Shaw & L.H. Francia, Vestiges of war. (pp. 260-67). New York: New York Press

Maramba, Roberto. Traditions and Styles. (pp. 75-90).

Tahimik, Kidlat (1977) “Mababangong Bangungot” (film)

Tylor Fulkerson's Post

The readings, lectures, and cultural excursions this week have lead me to reflect on the major role the study of History plays in the formation of self identity and perception of self. Andresen’s article discusses the cultural psychological captivity and colonial mentality that occurs due to diffuse identity among Filipinos. Cultural psychological captivity is defined by Banks as being “a person’s negative ideologies and beliefs about his or her ethnic group that are institutional within society” (Andresen 66). Diffuse identity is when “people of color are formally educated to embrace Eurocentric cultural and historical perspectives (Andresen 66). Intellectuals and artists like Kidlat Tahimik and Bose are valuable to Filipino society because they deconstruct and challenge the mainstream understanding of the history of the Philippines through their art. An increased awareness of indigenous perspectives within the study of History is crucial for developing a better perception of Filipino culture and a healthy view of self among Filipinos.

In my studies of Southeast Asian History, we have discussed the issue of “the view from nowhere,” which is the trend in mainstream academia to strive for objectivity and removing oneself from one’s writing. However, what is called “objective” in reality is the Eurocentric White male perspective. This leads to a silencing and invisibility of indigenous voices. Andresen’s article reflects this idea in relation to the education of Filipinos on their own History: “[As] Whites ‘we usually don’t think of ourselves as having a culture: we’re simply right… dominant groups don’t hold perspectives they hold truths” (Andresen 71). Through calling this perspective “objective,” the indigenous perspective is then considered to be subjective and therefore inferior. Being white and American becomes desirable.

I would have never realized how deeply embedded into the Filipino identity this desire to emulate Americans is without travelling to the Philippines. This issue becomes clear through the large billboards lining the freeways of Manila, all of them featuring pictures of Whites or pale Asians. And the difficulty of finding soap without whitening to use in the shower. Or the thousands of McDonald’s, Coke ads, Hollywood style movies, and radio stations playing American music. It all works towards perpetuating a colonial mentality among Filipinos.

Kidlat Tahimik’s installation at his lecture and film Perfumed Nightmare reflects this theme. The Mickey Mouse Pope woodcarving symbolizes what Kidlat Tahimik refers to as “500 years in the convent and 100 years in Hollywood.” This is the years of Spanish and American colonization but also the fact that America never really left the Philippines because it created an education system in the Philippines which perpetuates this colonial mentality. Perfumed Nightmare shows this through the character Kidlat’s obsession with America, Capitalism, Modernity, Science, and beauty pageants. The beauty pageants are based on this sense of beauty which glorifies more European features and skin tones. Science, Capitalism and Modernity are associated with progress in the film. Kidlat meets the American who hires him to work for his gum business which he hopes to sell in order to buy a jean company: “First gum, then jeans, and then the army jeeps and jets. That’s progress, my boy” (Tahimik). In the end of the film, Kidlat travels to Europe, where becomes disenchanted with modernity and decides to return home. Rather than taking a plane, he “makes his own way” because he is the “master of his of own vehicle” by using his breath to blow a chimney top up into the air (Tahimik). Kidlat Tahimik focused a lot on this idea of being true to your duende, one’s individual spirit.

Rather than create cheap Hollywood movies that continue this colonial mentality Kidlat wishes to point tell the story of indigenous perspective. This is symbolized in the installation with the bamboo camera focused at the indigenous goddess of the wind rather than the Hollywood goddess of the wind, Marilyn Monroe. Through his playing with words such as “indi-genius” for indigenous and “benevolent assassination” for benevolent assimilation Kidlat Tahimik showed the way that two ideas can be viewed from different perspectives. To Americans, the indigenous people of the Philippines were uncivilized “little brown brother” who America was burdened with bringing democracy and modernity to (Bose 260). To Kidlat, indigenous people are intelligent and were assassinated culturally and physically by the Americans. This differing understanding of history can be seen in comparing Bose’s understanding of Baguio and the American view in Alcantara’s article.

To the Americans, Baguio was a place of potential wealth for the American in gold, a retreat for soldiers from the heat of Manila, and a place to retreat to incase of an insurrection (Alcantara 207). More importantly Baguio was a symbol of American civilization, what America wanted to force onto the Philippines. It was a place where affluent Filipinos would go to play bingo and to go to Camp John Hay was a status symbol (Bose 262). In America’s perspective, Baguio is a place that embodies the success of its civilizing mission. However, Bose sees it as a place of resistance: “As with under the Spanish the cultural beliefs of the indigenous tribes have been impervious to outside influences” (Bose 263). He sees the continued superstitions, cults, folk heroes and traditional arts of Baguio to be signs that there is still an invisible indigenous culture that resisted colonialism: “My art is a means whereby I can gradually work towards reinstating the importance of indigenous traditions in establishing a contemporary worldview, cosmology, and in developing contemporary cultural symbols” (Bose 267). Bose like Kidlat sees value in the indigenous viewpoint and desires to challenge the mainstream understanding of History and culture in the Philippines. Through showing that Filipino culture has something of value these artists helps to decolonize the minds of Filipinos and give others a sense of self worth.

Bibliography

Andresen, T. The "Other" Students.

Alcantara, Baguio Between Wars

Bose, Baguio Graffiti

Tahimik, K. (Director). Perfumed Nightmare [Motion Picture].

Week 1: Identity

Week 1- United States Westward Movement

Personal Identity

“…my childhood days are threaded with contradictions and events that don’t fit into a ‘standard’ account of growing up either in the ‘East’ or the ‘West’…” (Bose, 260)

It’s frustrating how I can never be fully American nor fully Filipino. To a Filipino, I am an American. To an American, I am Filipino. This quote really speaks to me as an ethnic Filipina and an American national. The struggle of intersecting identities is the discouraging problem of many immigrants’ children.

Looking back, my life has been nineteen years of assimilation into a predominantly white and Hispanic neighborhood. I would make it a point to tell people that I was born in New Jersey, because how much more American can I get, right? I’ve had people tell me, “You don’t really act Asian”. And I would be so proud. I was so happy because I saw those microagressions as verbal acknowledgement of my acceptance into a world that didn’t look like me. That I was “cool” or “good” enough to be part of them.

Andresen’s article is eye-opening, it articulates why I have felt the way I did. I’ve never questioned it. I just thought it a fact that I was below the white man. I never knew any other way. I blindly accepted and internalized that information. That is why it is important to look at knowledge construction. In his article, Andresen discusses how Filipinos are severely underrepresented in American history books. (Andresen 71) I never questioned why I didn’t see Filipinos in history books. I just thought it was because we weren’t worthy or deserving of a page.

I was very interested by David and Ozaki’s Colonial Mentality Scale. (Andresen, 68) It’s amazing that someone has figured out how to quantitatively measure colonial mentality. It is an elusive value but important to quantify. Only a couple of years ago I was deeply entrenched by the last theme of colonial mentality: deficit perception of Filipino culture. This ties in with Cross’ theory of Nigrescence (Andresen, 68). Andresen describes how individuals would “denigrate their race.” Ashamedly I myself am proof of this. I used to be embarrassed to be Filipino. I believed everything about the culture was wrong and stupid. I was chauvinistically proud to be an American.

Colonialism has a positive outfit it exploits to hide its greedy intent: liberation. Under the guise of liberation and well-meaning actions, colonizers seek to assert their dominance effortlessly and without resistance. This disguise is dangerous because it is stubbornly omnipresent yet sneakily subtle. How can we rid ourselves of colonial mentality if many do not realize its existence?

Identity and Privilege

Yes, it is important to realize heritage and to find one’s roots but I think it is a privilege to be able do so. After travelling to Tagaytay and having hoards of local people chasing our car to sell their products, I wondered, how can they have the luxury to deeply think about roots when they are chronically consumed by where they are going to find their next meal? Deep reflection and thorough analysis requires time. I am lucky to have the opportunity to think critically about something so important to my well-being.

Soon, I hope to reach the last stage of Banks’ Stages of Cultural Identity and have full understanding of my culture and myself. (Andresen 77) It’s saddening that my parents are stuck with the colonial mentality to this day. Upon being released, it feels as if I’m on the outside watching them struggle through the cycle. When I discuss Filipino heritage with my father, he always degrades or demeans it. That is why I need to learn more about my culture so that I will be equipped with “the power to refute erroneous information about the Philippines.” (Andreson, 81)

Identity’s relationship with blood-line and environment

At La Union, the group stayed at the Paiko Beach Resort. There, I became closer with Tory, Cristian and Tylor. Our mutual love for heavy metal, screamo and rock music brought us together into the late hours of the night. It was magically nostalgic and I was reminiscing what it felt like to be an angsty 13 year old again. I realized that the environment one is in, nurtures and brings out different sides of him/her. Tory mentioned how he emphasizes culture and environment rather than blood line. That comment truly had an impact on me. I believe it. How a person is raised culturally can have a much deeper impact than their ethnicity. A person’s childhood and way of life captures and reflects identity more than a fraction of ethnicity ever could.

When I had an interview with Leah, our assistant director for this study abroad program, for her research study on Filipino American students, I told her that “UW is a safe place to be a Filipino American because the sheer existence of study abroad programs, research studies and cultural clubs implies that we as a people are worth learning about. It validates my significance as a Filipino American woman.” Environment shapes experience. If a side of me is not welcomed, it will not flourish. In high school, my musical identity had been nurtured but my cultural identity repressed. I’ve realized that at UW, my cultural identity is nurtured but my musical identity had been repressed. Why? Because I do not live in an environment where that side of me is readily supported. But with Tory, Cristian and Tylor, I remember what it feels like to enjoy music without being judged or criticized. It was beautiful to have my cultural and musical identities encouraged simultaneously. I felt unabashedly myself.

I felt liberated, ambitious and overjoyed that I ran out onto the beach, sang at the top of my lungs, spun around gazing at the stars until I fell, and played in the sand. It was the joy of finding someone that understands and relates. Identity, self-esteem, happiness and success are definitely intertwined. If we could successfully create a dialogue surrounding the importance of ethnic realization, and the salience of support and its effect of self-esteem, perhaps everyone could feel obnoxiously happy like I did.

Victims of the American Dream

“No matter… how closely we mimicked the postures and phrases of Americans, we would always be little brown interlopers, never anything more than second-class.” (Bose, 265)

This quote illustrates how the American dream is common for Filipinos. Filipinos see and internalize the supposedly better life of Americans. This was definitely the case for Bose, who grew up in an American military base in the Philippines. Taunted by the elusive Camp John Hay, which was intended for Americans and wealthy Filipinos, it was hard to resist wishing for entry to an exclusive lifestyle.

Similar to Bose, is Kidlak Tahimik’s old desire for non-Filipino ideals. In his movie, he portrays a man who yearns for American models and admires European designers. Not only did American dominate the cultural scene, they do so with little regard for the land or the people.

            The selfish intent of the Americans is evident through the construction of the long, expensive road to Baguio. Seasonal storms cause consistent damage to Benguet Road to this day. (Alcantara, 213) Although the American colonizers no longer reside in Baguio, their legacy is felt in the pockets of Filipino taxpayers. Remnants of colonialism and the American dream remain.

Globalization’s effect on identity

When visiting the Banaue Rice Terraces, I had the pleasure of meeting Anthony Catteg, a 24-year-old man from the Ifugao tribe. He led my group from Tappiah Falls back to the hotel we were staying at. During that hike, I asked him about his province, his dialect, food, his hobbies, popular hairstyles, marriage and divorce customs, cultural openness to sexual orientation, his dreams and his life in general.

During the conversation, I asked Anthony what brides wear during their wedding ceremonies. He said women used to wear their native costumes, but now, more women are interested in wearing white dresses. I asked, “Why?” Anthony responded, “Because they have T.V.” In other words, the isolated mountain province, mostly untouched by Spanish influence has fallen victim to the cultural hegemon, the U.S, through the spread of technology. In modern society we like to believe that days of colonization are in the past. The Spanish kingdom was not able to colonize the Ifugao as successfully as other easily accessible areas in the Philippines. (Anderson, 76) Their isolation was their protection. Nowadays, with the spread of technology, we must worry about a new form of colonization: cultural hegemony.

This cultural assimilation reminds me of the assimilation of the Igorot tribe in the north. Alcantara describes how new American colonial laws eroded Igorot society.  It changed the dynamic of traditional land usage, which “subverted traditional Igorot society.” (Alcantara, 216)

The lesser degree of isolation and the availability of technology is not necessarily negative. Globalization also has positive effects. Anthony gave and the other students and myself a piece of paper with his Facebook contact information. With Anthony’s severely limited mobility due to lack of education and resources, Facebook is a convenient method for him to see the countries he hears stories about, but will never be able to see. It’s a method to escape his isolation.

Discussion Questions: 

I never realized I was subject to psychological captivity until I read Andresen’s article, so how could I have possibly escaped it on my own? How can others escape unless they also know and understand what psychological captivity is? How can we address these problems and advocate for “transformative methods of re-education” if Filipino invisibility itself is invisible?

Closing Thoughts

I am having the time of my life right now. This study abroad program is more than I could have ever imagined. I love the country, the people the food and my life here. I can’t believe it’s only been a week; I’ve already made so many memories! I’m so thankful to be able to spend time with all the students on my program. I absolutely adore the personalities of everyone in our group; it’s fun watching everyone interact. I’m happy to spend time with them because whenever I have a conversation with someone, they allow me to be a part of their life. Having someone share their life with me is beautiful so I don’t ever want to miss opportunities on meeting people. I want them to become a part of my life too! Each individual person has unique experiences that I will never be able to live myself. So in order to learn other experiences, I must go out and meet strangers! 

Works Cited

 

Alcantra, E.R. (2002) Bagiuo between two wars: The creation and destruction of a summer capital. In Shaw, A.V. & Francia, L.H. Vestiges of war. (pp. 207-223). New York: New York Press.

Andresen, T. (2012). Knowledge construction, transformative academic knowledge, and Filipino American identity and experience, In E. Bonus, E. & D. Maramba, (Eds.) The “other“ students: Filipino Americans, education, and power. Charlotte, NC: IAP.

Bose, S. (2002). Bagiuo Graffiti. In A.V. Shaw & L.H Francia, Vestiges of war. (pp. 260-67). New York: New York Press.

           

Resistance as a Form of Progress

It is hard not to assume that the skyscrapers filling the skyline mean progress. Billboards paint the sides of buildings and the ornate Spanish facades are a reminder of a time which has been ingrained into this unique culture. What is most astonishing is the lasting impact that American colonization has left on this country. An overwhelming amount of advertisements are in English and Filipinos have inherited our nasty consumerism habits. In a way, the billboards and skyscrapers are reminders of colonization because they hold the space hostage, demanding attention and making their presence impossible to ignore. I used to think that colonization was over and that globalization was the gateway to progress. It is hard to be faced with the reality of the situation and realize how naïve my ideas were. Cross-cultural encounters are difficult and even frightening because as the process of objectification occurs the silent exchange of a glance leaves room for doubt. I have been obsessively questioning the meaning of Western progress which I will define as the idea of moving toward western, specifically American, standards of living, and doubting its effectiveness when applied uniformly throughout the world. I am beginning to think that real progress must come from within. The rich history that circulates throughout the islands is proof that Filipinos have been resisting and embracing change.  The circumstances which made these islands so unique have had serious consequences on the Filipino psyche; even so, there is still room to redefine progress.

Walking through the streets of Manila and even Batad, world famous for its rice terraces, today makes it hard to imagine that Filipinos were resistant to the English language. Yet, according to Andresen (2012), De Laguna, an American philosopher who migrated to the Philippines “witnessed Filipino resistance to the colonial education policies instituted by the United States. . . Likewise, Counts found the American colonial educational policies to be ineffective” (76). Today, many Filipinos embrace the English language. As I was walking through the rice terraces of Batad I asked our tour guide Jason what people preferred to speak in Batad. He responded, “Tagalog is our national language, but people here prefer to speak their native language and English over Tagalog.” I had to stop saying “salamat po” which means thank you in Tagalog while we were in Batad. That was one more assumption crushed, but I have to be cautious with my conclusions because preferring English over Tagalog does not mean embracing American values. 

English is a bridge of communication in the Philippines between the outside world and its people, but its acceptance does not mean defeat or surrendering to American ideals. Baguio, for example, the bustling city considered to be the “summer capital of the Philippines,” which “the Americans planned . . . as a concrete embodiment of U.S. ideology” is not the carbon copy Americans hoped for (Bose, 2002). According to Bose (2002), “many villagers are still engaged in the making of traditional crafts to fulfill the demands of the tourist market . . .[but] Beyond the tourist brochures, tribal peoples still observe and hold sacred their traditional rituals and beliefs” (263). Yet, despite efforts to maintain a traditional way of life, Baguio remains the perfect example of the negative effects of Western progress. What struck me most about the Bose reading was the economic erosion Baguio Ibaloy society was faced with. In summary, the people lost everything when their traditional economic structure was hijacked by Americans. Alcantara (2002) confirms Bose’s claim of the Ibaloy’s societal decline by stating that the change wrought on by American influence has created an irreversible outcome (221). I have seen the aftermath of Western progress in every place we have visited. Manila, Batad, Baguio, and La Union are all beautiful places full of tourist hot spots but the people who were and are being displaced by Western progress continue to struggle. What strikes me is that despite the fact that resistance is becoming more difficult, Filipinos continue to fight. 

References:

 Alcantra, E.R. (2002) Baguio between two wars: The creation and Destruction of a Summer Capital. In Shaw, A.V. & Francia, L.H. Vestiges of war. (pp. 207-223). New York: New York Press.

Andresen, T. (2012). Knowledge construction, transformative academic knowledge, and Filipino

American identity and experience, In E. Bonus, E. & D. Maramba, (Eds.) The “other“students:

Filipino Americans, education, and power. Charlotte, NC: IAP.

Bose, S. (2002). Baguio Graffiti. In A.V. Shaw & L.H Francia, Vestiges of War. (pp. 260-67).

New York: New York Press.