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)