Blog #4: Globalization

In traveling to many places throughout the country, I was able to see different realities of people living in the Philippines. From both sides of the spectrum (from higher class to lower class) and everything in between, I could see how colonialism has left a legacy within the structure of society. Globalization and the commercialization of the Philippines is continuing to expand throughout the archipelago, but there are still many economic and social problems that need more attention and to be properly addressed.

Boracay was everything a stereotypical definition of paradise should look like--lounge chairs on the white sand, sail boats in the blue water, and a strip of shops, restaurants, and fancy bars/clubs within close proximity of the beach. In being caught up in the picture perfect glamour of it all, it was hard to imagine what this so called "paradise" was before it was made into one of the top beaches in the world. Constantino (1982) says, "We love to hear foreigners call our country a paradise on earth, and we never stop to think that it is a paradise only for them but not for millions of our countrymen" (Constantino, 1982, p. 185). For example, I still saw malnourished children/families begging for money along the strip of Boracay and parts of the streets flooded by water. It is very easy to become oblivious to the social/economic problems of the country when you aren't directly or heavily affected. Regardless, these problems of poverty exist and are present even in the most lavish places of the Philippines. 

Globalization and commercialization of the Philippines is a reflection of the idea that American ways of life is the standard of what is considered to be civilized. We saw this first hand when we visited Megaworld Corporation, the number one condo development company in the Philippines. The models of the condos reflected the Western vision of privacy and was Americanized in layout/décor (Paulet, 2007, p. 197). One of the buildings in Megaworld was to be named after Ferdinand Magellan, who is popularly honored for being the one who discovered the Philippines. Our class visited “The Cross of Magellan” in Cebu, which was captioned to be one the greatest monuments “that speak of the glorious discovery formation and Christian civilization of the Philippines”. Some might argue that Magellan’s Cross signifies the start of many problems due to colonialism by Spain and later the United States.

Tourism has also become a big market in the Philippines and has become people's main source of income. Bohol is one the most cleanly locations in the Philippines, which helps to attract tourists to visit. In Bohol, they use the Chocolate Hills as a main attraction and many souvenirs are centered towards the Tarsier animals in Bohol. While tourism benefits the economy, creates jobs, and allows people to survive, it must not be forgotten that this industry of tourism is catered towards and continues to exist because of foreigners (who are usually of higher class). Tourism can also lead to other problems, such as displacement of the Filipino people. The people in power hold control of the land and people of lower class may suffer the consequences. Some look to other ways of making money other than the tourism industry. For example, another option of income that Filipinos look to is working overseas in foreign countries.

The number one reason that Filipinos turn to working overseas is because of the poverty in the Philippines. The unemployment rate is high with an estimate of 1.2 million Filipinos without a job. And even when people do get jobs, the minimum wage is not always enough to sustain a healthy life or provide enough for an entire family. People are forced to leave the country to obtain work. The problem is that there have been numerous cases where Overseas Filipino Works (OFWs) have been abused, reported missing, sexually harassed, or have been murdered (Gary, 2014). As more of the valuable citizens permanently leave the Philippines for a better income, the more the Philippines loses--creating a deeper hole into the economy and perpetuating a lack of national pride. The social problems and the corruption in the Philippines has led to activists groups like, Migrante. Migrante helps obtain justice for Overseas Filipino Workers and fights against other issues affecting Filipinos today. Gary, an active member and organizer of Migrante, told us about his own story as a survivor of human trafficking, some stories of innocent victims, and his mission to help others like him. Individuals like Gary help the Philippine’s pride through raising one's voice, resisting to conform, and fighting for your people.

The Muslims in Mindanao can be viewed as those who don’t conform to the colonial legacy/practice of Christianity or Catholicism in the Philippines. As the United States promoted Christianity when colonizing the Philippines, non-Christian groups in Mindanao (such as Muslims) were a threat to America especially since Spain failed to gain control of those in Southern Mindanao (Abinales, 2002, p. 89). We visited Lapu Lapu Shrine, where Magellan was defeated and killed by Lapu Lapu (who some say was Muslim). The Muslims and other groups of the Moro Province was seen to be more un-civilized compared to the rest of the Philippine society. The United States viewed Mindanao as people who needed to be protected and regulated by America as a separate territory from the Philippines. Eventually, the constant rotation of personnel in the provincial administration would be the downfall and eventually give the Commonwealth government control of Mindanao (Abinales, 2002, p. 105). But the hierarchy of color that was introduced by Spain and institutionalized by America, would continue to live on even after the Philippines gained independence (Ontal, 2002, p. 130).

The “Moro Problem”, legitimized by the U.S. government and used to justify their control over Mindanao, compares to the way all people of color are seen as having the problem and those in dominant power see it as their duty to be the people of color’s savior (Abinales, 2002, p.103). Ontal’s (2002) Fagen and Other Ghosts: African-Americans and the Philippine-American War talks about the many commonalities between Filipinos and African Americans in their struggle to fight against racial discrimination and mistreatment. In recognizing the mutual struggle that Filipinos faced, many African Americans fought with the Philippines against America in the Philippine-American War. It shows that people of color are connected. Many of the issues faced by the Philippines are the same issues that people of color struggle with around the world.

Globalization in the Philippines is result of the years of being colonized by the western imperial powers. The commercialization of the country can help the economy, but can also lead to the loss of someone’s home or culture. But above the corruption and hardships that the Philippines may face, the Filipinos and people of color have always found and continue to find a way to survive. Through this study abroad program, I have been able to see the Philippines in a different context and created a greater appreciation for the landscape, culture, and the spirit of the Filipino people.

Discussion Questions: How else does globalization and commercialization affect people's cultural practices and ways of life? Do the pros of globalization outweigh the cons?

Works Cited

Abinales, P. (2002) An American colonial state: Authority and structure in Southern

Mindanao. In A.V. Shaw & L.H Francia, Vestiges of war. (pp. 89-117). New York:

New York Press.

Constantino, R.  (1982). Miseducation of Filipinos. In I In A.V. Shaw & L.H Francia,

      Vestiges of war. (pp.  177-192). New York:  New York Press.

Gary. (2014). Migrante. [PowerPoint Slideshow]. Retreved from Migrante Headquarters.

Ontal, R.G., (2002). Fagen and other ghosts: African-Americans and the Philippine-

            American war. In A.V. Shaw & L.H Francia, Vestiges of war. (pp. 118-133). New

            York: New York Press.

Paulet, A. (2007). To change the world: The use of American Indian education in the

           

Philippines. History of Educational Quarterly, 47 (2), 173-202.

A Look Back on Week Two: Desiree

Pilipinos take pride in their culture and in being in Pilipino. I don’t doubt that. I grew up in the Fil-Am community in Seattle and most people I knew were eager claim Filipino parties as the best, Filipino food as the best, and Filipino people as the kindest and most hardworking. Coming to the Philippines, my family has been the same way. The moment I first met up with them before the program started, they were eager to show me everything that the country has to offer: the food, the landscape, the shopping, the music, the entertainment, and the people. Though I’d just arrived, they were quick to tell me to come back and to bring all of my family. They even suggested we buy land so we can live here whenever we like. They also often quoted the country’s famous tourism slogan: “It’s more fun in the Philippines!”

One particular person that I’ve heard Fil-Ams and natives talk about frequently with pride is José Rizal – the “National Hero” of the Philippines. In the second week of our Study Abroad program, we visited Intramuros in Manila. This “walled city” became of the capital of the region under Spanish colonialism. The fort at Intramuros has since been turned into a museum celebrating José Rizal. Through visiting Intramuros, we learned much more about Rizal.  Rizal came from a wealthy family and had tutors at a young age. He was proficient in many languages, discovered several new species, travelled, studied in prestigious schools, was an artist, a sculptor, a writer, and a political revolutionary. It is for all these reasons that he is celebrated. Looking at Rizal’s accomplishments, history, and even photos, one can tell he was a very privileged individual. We learned that it was American influences that lead to Rizal becoming a national hero. And no wonder – he was not only wealthy and privileged, but also a pacifist and a martyr.  He was chosen over other revolutionaries, such as Andres Bonifacio, who were too radical. Rizal even has a fancy park dedicated to him – Luneta Park, also known as Rizal Park. This park doesn’t have an open space for all Pilipinos to come enjoy – it is usually guarded with armed guards. When we visited, the other visitor was an American (a pilot going across the world) and the native Pilipinos there were press covering the pilot’s visit. Does this say something about Rizal?

Museum at Intramuros

Luneta Park

It is ironic that the national hero of the Philippines came to be under American influence. Rizal is celebrated for his resistance towards Spanish colonization, yet America colonized the Philippines. Rizal himself acted “Western” because of his privileges. But Pilipinos suffer a sort of cultural amnesia. While the end of Spanish colonialism is celebrated, American colonialism is forgotten.

            This is partly because of a “mock war” staged by Spain and America. Although it had appeared that Spain was defeated by America, instead both parties had signed an agreement to hand over the Philippines to the US, product of which was the “Treaty of Paris” and eventually the “Benevolent Assimilation Proclamation” which stated that:

“The future control, disposition, and government of the Philippine Islands are ceded to the United States… We come, not as invaders or conquerors, but as friends. It should be the aim of the military administration to win the confidence, respect, and affection of the inhabitants of the Philippines” (Zinn, 2008, pg. 63).

            It is this idea of “benevolent assimilation” that clouded the minds of Pilipinos. All focus on colonization is on Spain’s empire, and America’s more recent conquest of the islands is dismissed. Moreover, America began to control the education of the Pilipino people – therefore generations learned about American siege through an American, imperialist lens. They did not feel outraged. According to Ileto: “[T]he generations of Filipinos who learned their Philippine history in American colonial schools did not see the war as the U.S. suppression of their cherished revolutionary and nationalist dreams. Instead it was more of a misguided, even stupid, rejection of a gift of further enlightenment” (Ileto, 1998, pg. 4).

            Pilipinos views of colonization were influenced by American views of it, and believed Americans saved them and enlightened them.

            Markers of American influence are still here. Not just in the education, but in many aspects. Shopping malls are full of Western stores and movie theaters are full of American movies. Even the billboards here, whether they are for shoe stores or restaurants, feature white people. When they are non-white, they are likely mestizo, or mixed with white. Pilipinos in advertisements have long noses, light skin, straight hair, and other Anglo-traits, all of which are prized here in the islands. Western influence has made Pilipinos forget that they, too, are beautiful – and so are wide/flat noses, dark skin, and textured/dark hair.

            The Pilipino people look up to America. They see America not just as their savior, but the place in which their dreams will come true. Many Pilipinos immigrate to the States. That is how is how I became to be a Fil-Am – an experienced share by many in our Study Abroad group. I feel that much of modern Pilipino culture is influenced by the fact that so many have family living abroad – it is such a common thing.

            Oscar Campomanes gave to us a lecture on Filipino-American experience. The Pilipinos have such a large diaspora, with a large presence in the United States. While Pilipinos look up to America, we as Pilipinos are invisible in the States. Our identities are marginalized and we feel out of place and never feel truly “American.” Therefore, many of us go “home” to the Philippines – a phenomenon Campomanes recognizes. Our PWU professor, Angel Shaw, is a returning Pilipina herself. Many in our Study Abroad group also felt pulled to return to the islands. I feel that coming “home” and choosing to learn about Pilipino identity and culture, in the islands themselves, is a form of resistance against American imperialism.

            It’s not just Pilipinos and Fil-Ams who resisted American colonization in the Philippines. During the time of American occupation, some Americans, including well-known public figures, spoke out against American imperialism. One such figure is Mark Twain, who was openly anti-imperialist and who wrote a piece called, “To the Person Sitting in the Darkness,” which called for an end to American colonization of the Philippines. In reference to America’s constant to desire to “civilize” non-Western nations, Twain said: “Shall we? That is, shall we go on conferring our Civilization upon the peoples that sit in darkness, or shall we give those poor things a rest? Shall we bang right ahead in our old-time, loud, pious way, and commit the new century to the game; or shall we sober up and sit down and think it over first?”

            One problem with Twain’s analysis is that there are people “sitting in the darkness.” I believe that some still do have this mindset – including many Fil-Ams. As Fil-Ams, many of us are taught (both by society and our families) that we should be “grateful” that our parents left their home countries in order to create a better life for us. We see our Pilipino cousins who never left the islands as less “cultured” or less “smart” than us.  Just was Pilipinos are taught to revere America, so are Fil-Ams.

            For us Fil-Ams, this trip is a way for to deconstruct our identities as Fil-Ams and to see native Pilipinos ad the islands in a new light. One important question: Do you believe Pilipinos are “sitting in the dark” ? Why or why not? What do you think Twain means with that phrase?

Tylor's 4th Blog Post

            The Philippine-American relationship has been plagued with racism since the America’s “liberation” of the archipelago from Spanish rule. This can be seen in the American’s “Benevolent Assimilation” and tutelage for self-government policies towards the Christian population. This is also seen in the use of hierarchies between Christian and non-Christian groups for controlling the South, something the Spanish were unable to do. Also the use of African-American soldiers to supplement their forces in the military during a time of lynching and segregation back home in the U.S. when many had no other options for employment. Some of the racial issues in the Philippines today can be traced back to these racial policies of the Americans. Through studying and incorporating these stories into the mainstream history, we can better understand the current state of American and Philippine policies.

            The Americans were able to exploit the resources of the South because they learned from Spain’s inability to fully incorporate the Mindanao region of the Philippines because of their hostility towards Islam and the unifying force of Islam between the diverse tribes. The region had major economic potential through hemp, lumber, and rubber (Abinales 99). The peoples of the south were divided into four districts (Davao, Gotabato, Lanao and Zamboanga), which had smaller divisions creating Christian and non-Christian majorities in each region. The Christian regions were treated as more civilized regions like the Luzon region. However, the Americans felt that the Muslims could not have the same level of independence: “These wards, together with the tribal courts, were also envisioned to assist provincial authorities in making possible the transition mainly by the Muslim groups from religious (i.e., Islamic) savagery to "Western" civilization” (Abinales 93). The Americans also treated these Islamic regions as being more difficult to civilize because of their more “savage” and “tribal-like” tendencies because they could be seen as uncooperative and even violent: “The army was thus seen as the only institution with the personnel to undertake this dual responsibility” (Abinales 94).  The military leaders who agreed to take part in the pacification of the region: “were impelled by a determined sense of responsibility and a crusade-like drive to fulfill their racist-paternal role as civilizers of the uncivilized” (Abinales 94). In order to avoid the issues that the Spanish faced when dealing with the South, they gave local datus (tribal leaders) full control over religious issues to keep the tribes disunited and also played tribal groups against each other and also Christian and non Christian groups against each other (Abinales 96). Through having the Datus on their side because of the American created racial hierarchies, America was able to keep the region under relative control and exploit the resources.

            The military which made up this governing body consisted of many African-American Soldiers who saw the racial nature of these policies and some like Fagen opted to join the Filipinos in the fight against America and the racism back home. The Philippine-American war took place during a high point of violence against African-Americans back home. America was asking men who were discriminated against to join in the fight to bring the same form of democracy that hampered African-American freedom back home. Many who joined in on this fight were like Fagen, a famous detractor from the American Army: “[Single], drawn to military life by the higher-than-average salary as well as the respect and affection showered on Black soldiers by African-American civilians. Lithograph portraits of local men serving in the army were a common feature in Black homes” (Ontal 120). When Fagen detracted to the Filipino side it was under the logic that people of color around the world should unite to oppose American Imperialism, racism, and exploitation of resources; people like Fagen believed that the Philippine resistance should be emulated back home (Ontal 122). If these idea of intersectionality would have grown larger and spread around the colonial state would America have been able to control the southern region and the Philippines in general? It is highly unlikely if the elites of the Philippines had not assisted the Americans that America would have been as successful as they were.

            The Philippines still has many issues surrounding race that were encouraged through America’s racial policies. Today there is a large market for skin whitening creams because of the educational policies of the Americans which made a connection between Whiteness and “civilization” and darker skin with “savagery.” Also the continued dominance of Hollywood in the Filipino film industry has created increased belief in whiteness as beautiful and spread American racial treatment of African-Americans to the Philippines:

“Between 1899 and 1999, Filipinos learned to call Blacks "niggers." The social engineering of U.S. colonialism—a mandatory schooling system which excluded Black histories, and featured derogatory portrayals of African-Americans in Hollywood films—had altered the racial psyche of Filipinos by the time the Black soldiers' daughters and sons were born. The hierarchy of color, introduced during the Spaniards' reign, was institutionalized under the Americans. Bleaching creams and skin whiteners continue to be top-selling items in present-day Manila and other cities (Fagen 130).

Although African-American soldiers helped resist American imperialism in the Philippines, American influence has prevented a true flowering of intersectionality today. Our group has experienced this through our struggles to find soaps that do not contain skin whitening agents and hearing people we meet criticizing darker skin and praising lighter skin. We also saw the impact of American media when a young boy unrealizingly used a racial slur to refer to a member of our group. Filipinos should take steps towards unraveling these racial divisions and thinking in order to make a better society. The teaching of history is also important for a better understanding of the conflict in Mindanao.

Bibliography

Abinales, P. (2002) An American colonial state: Authority and structure in Southern Mindanao. In A.V. Shaw & L.H Francia, Vestiges of war. (pp. 89-117). New York: New York

Press.

Ontal, R.G., (2002). Fagen and other ghosts: African-Americans and the Philippine-Americanwar. In A.V. Shaw & L.H Francia, Vestiges of war. (pp. 118-133). New York: New York Press.

Know your history, know yourself.

    Knowing the history of the Philippines prompts me to know more about my own history and it makes me realize how much people across the world have in common. One of the most important things I learned through this program is that knowing your history is an important part of understanding who you are. And even though I am not Filipino, I learned a lot about myself on this trip. Maybe I am a little Filipino, maybe all of us who carry the burden of colonization have some Filipino in them. One of the things that I have always asked myself and which was relevant this last week was the following: why do people leave their countries to look for a better future elsewhere? Why did my mother choose to risk her life to give me a better education in the United States? Why do Filipinos leave the country, risking their lives for their family’s well-being? 

     This is not as simple as saying that the reason why people leave is because the situation back home is very bad. It is so much more than that; as we learned during our visit to Migrante International. Countries like the United States promise a better future for people and governments back home take advantage of them. In the Philippines, for example, a Filipino who wants to leave has to pay a fee to leave the country and a percentage of their paycheck thereafter. The atrocities which Filipinos endure abroad are unspeakable. What struck me the most was when Mr. Martinez told us that some Filipinos prefer to work abroad in slaved conditions then to return home to the starvation that many people are faced with. I was shocked to hear this and wondered about all the horrible things my mother had to go through so that I could be where I am today. Filipinos and Mexicans have a lot in common; both groups are thought of as the servant population. They take the jobs that people don’t want, the jobs that pay the least and require the most work. 

     The struggles and history of each group is unique, of course, but the similarities cannot be denied. Do Filipinos discriminate other Filipinos who are less “civilized” or less American than they are? I cannot speak for Filipinos but I can say that this happens among Mexicans. I grew up working in the orchards with my parents picking apples, pears, and cherries. I saw hundreds of workers interact with each other every summer and could see the discrimination of our people. At the Mexican consulate people are treated like garbage as well. The colonizer has done a fine job in pitting those they consider to be “minorities” against each other. A lasting effect that I believe has its roots in the development of a new nation. For example, according to Albinales, Muslims in the Mindanao Province were seen as backward children that needed protection from the Filipinos in Manila who discriminated against this group. Albinales (2002) claims, “American colonial racism functioned as a shield for non-Christian groups like the Muslims against a Filipino racism believed to be more powerful and sophisticated” (p. 92). Coming in as the savior gave Americans the chance to take control of the government. The U.S. army did not believe Filipino governance competent enough to successfully integrate the Muslim community in civilization and using the history between the Moro people of the south and the Spaniards against Filipinos made it easier for the U.S. army to take control of the Mindanao region. Not trusting the people with their own governance, using misconstrued historical events to their advantage, and planting the seed of incompetence in Filipinos added a layer to the Colonial Mentality spectrum which Filipinos are still struggling with today. The reinterpretation of historical events and degradation Filipinos have suffered at the hands of the colonizer are not enough, there are still physical reminders of American colonialism such as University of the Philippines emblem and the Filipino flag itself. Engraved in stone the words of Aguinaldo as he declared independence from the Spaniards reads as follows:

And the eagle on the UP emblem represents the American bald eagle, of course. 

What is done cannot be undone, but this does not mean that history should be forgotten or ignored. Filipinos should know about those who fought for the people—for the idea of independence. Even those who were not Filipino joined the cause. Not all Americans went into the Philippines to shoot on command. Through historical figures, such as Fagen, an African-American soldier, we learn that some men fought against American imperialistic ideals (Ontal, 2002). It is a hard choice to fight for one's nation or to fight for one's freedom when they are both constructs created by the oppressor. Yes, I believe freedom is a social construct. The desire to be free is not born of nothing; something has to be doing the oppression for the desire to arise. In my mind, freedom implies captivity. Once the need to fight for freedom arises, what does one do? Filipinos have been resisting by keeping native traditions and revolting against the colonizer, but is American Exceptionalism winning or are people still fighting? And if so, is what they are fighting for today that which they were fighting for decades ago? I would like to further explore these questions in my final blog.

Abinales, P. (2002) An American colonial state: Authority and structure in Southern Mindanao. In A.V. 

       Shaw & L.H Francia, Vestiges of war. (pp. 89-117). New York: New York Press.

Ontal, R.G., (2002). Fagen and other ghosts: African-Americans and the Philippine-American war.

       In A.V. Shaw & L.H Francia, Vestiges of war. (pp. 118-133). New York: New York Press.

How Far The Philippines Has Come

Traveling around the Philippines through this study abroad program has opened my eyes to the different cultures, languages, and people within one country. I saw the influence America brought to the Philippines through the educational system, government rulings, and daily life. “The task then was not only to establish colonial authority over a large, formidably inaccessible territory but to use that authority over ‘tribes’ unsullied by ‘any Western civilizing influence’ as a means of bringing about their actual integration into the colonial body politic” (Abinales, 2002, pg. 91). As we went on our last field trip to the Visayas, I saw the effects of tourism in the Philippines as we visited Boracay, Cebu, and Bohol. We saw tourism in the form of the Boracay beach and strip; the tarsiers and Chocolate Hills in Bohol; and Lapu Lapu Shrine, the Magellan Cross, and Philippine Taoist Temple in Cebu. Seeing the Chocolate Hills showed me the power of Mother Nature in the Philippines as Ate Geraldine explained how the tourist spots were affected by the earthquake a few months ago. Visiting the different religious places in Cebu gave me new view on not only different religious practices but a new outlook on my own religion. Through these new experiences, I was still able to see the power of American assimilation in the Philippines. Some factors that was brought up into the last week of the program that relates back to the influence of the United States in the Philippines is tourism, business, language, government power, and beauty.

The biggest influence that the United States seems to have within the people in their daily lives is the need to have lighter skin. "The hierarchy of color, introduced during the Spaniards' reign, was institutionalized under the Americans. Bleaching creams and skin whiteners continue to be top-selling items in present-day Manila and other cities" (Ontal, 2002, pg. 130). Through my group project, my group mates and I learned about the presence of skin whitening in almost all beauty products in the Philippines and the difficulty of finding products without it. We learned about the power skin whitening has over the local people and how unaware they are of the health effects, as long as they have light skin. It’s interesting to see how far people will go just to have light skin like people in America while there are people in the United States who want to become tan. Going to the beach in Boracay, I noticed that not many people were really trying to tan except for maybe people who could have been of Caucasian descent.

During the trip to Boracay, I saw the transformation tourism brought to the place. Talking to the locals on the strip and at the club, I learned about the history of Boracay and how just three to five years ago the place was very simple and different from what it is now. Before the idea of tourism came into mind, Boracay was filled with huts, people’s homes. Someone I met was telling me that when his family first came to Boracay to start a new life, they experienced firsthand the simplicity of the island and was present when it went through the dramatic change of the new vacation spot in the Philippines. Boracay is only one way in which the Philippines is able to receive opportunity for business from people all around the world.

In Cebu, we went to Megaworld and learned about the business of creating new communities within the different towns and cities in the Philippines. Looking at the models of the buildings and the homes that Megaworld designs made me think about who would actually buy the studio apartments. The women mentioned that a lot of people from America buy property so that they could have a place to stay when they visit the Philippines. Other people use it to rent out to people for money. After learning about this, I feel like Megaworld has a marketing strategy that directs to either upper class people or people from other countries such as the United States to buy property in order to make business.

Meeting Ate Geraldine in Bohol and talking to her about the language barriers the people in the Philippines gave me a different perspective on how language is used in the Philippines. She talked to me about growing up in Zamboanga and learning how to speak Chavacano but then having to adapt to the Cebuano dialect when she moved to Cebu at the age of fourteen. She told me stories of getting lost in translation with her friends because they would say a word that would mean two different things; one thing in Cebuano, another thing in Chavacano. It gave me another perspective on miscommunication between two people because it is interesting to see how people from the same country have the ability to misunderstand one another. I can only imagine how difficult it can be for students to comprehend class lectures if they are taught in English.

Learning about Migrante’s mission and purpose gave me a better perspective of how the government system works in the Philippines and the power it has over the people and problems that occur. Migrante is a rescue organization that goes out and helps OFWs in need whenever they receive a call. Hearing about the OFWs working abroad and being abused by their employers was already sad enough but to hear how they were abused and the fact that the Philippine government keeps the reasoning behind a worker’s death is unimaginable.

The last week of the program has been very impactful and I was able to open my mind to learn more about the Philippines in ways I did not imagine possible. Seeing the effects of the United States’ power in the Philippines is disappointing because I feel like I am not able to fully see what my culture is without having some kind of influence from America. Regardless, visiting all the different locations in the Visayas and listening and learning about Migrante makes me appreciate how far the Philippines and its people have come from where it started in the beginning.

Works Cited:

• Abinales, P. (2002) An American colonial state: Authority and structure in Southern Mindanao. In A.V. Shaw & L.H Francia, Vestiges of war. (pp. 89-117). New York: New York Press.
• Ontal, R.G., (2002). Fagen and other ghosts: African-Americans and the Philippine-American war. In A.V. Shaw & L.H Francia, Vestiges of war. (pp. 118-133). New York: New York Press.