Aas Final Review

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Proclamation 1081, Martial Law/Batas Militar, September 21st Movement

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was the declaration of Martial Law in the Philippines by President Ferdinand E. Marcos. It became effective throughout the entire country on 21 September 1972, and was announced to the public two days later; President Marcos formally lifted martial law on 17 January 1981, weeks before the visit of Pope John Paul II. (Wikipedia)

The morning Marcos declares martial law, as Defense secretary Juan Ponce Enrile was on his way home to Dasmariñas Village in Makati, a carload of gunmen intercepted one of the cars in his convoy and ambushed it with 30 shots. Enrile, however, was riding with security men in a second car and remained unhurt. The gunmen – labeled by the Marcos regime as “communist terrorists” – escaped from the scene.

Marcos declares martial law on September 21, extending his rule beyond the constitutional two-term limit. He justifies his decision with threats of Communist and separatist Muslim insurgencies, and the allegedly staged assassination attempt of a government official. The parliament is suspended, opposition politicians and critics are arrested and censorship is imposed; the size of the Philippine military is increased and military officers are placed in high public and private positions. (Timeline)

Mobilization of cultural production and artists secured moral and judicial authority for the Marcos regime (Burns)

Curfews instituted, random interrogations, censorship (Week 7, Lecture 12)

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Conjugal Dictatorship

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Imelda Marcos (Iron/Steel Butterfly) – Ferdinand Marcos’ wife - oversaw the nation’s artistic enhancement projects as the head of the ministry of culture.
Imelda’s numerous cultural initiatives were a stunning deployment of spectacle to blind the world and Filipinos themselves to the poverty, corruption, and murder ongoing under this administration (Burns); cadre of writers to rewrite Philippine history; compassionate dictatorship (Week 7, Lecture 12)

Culture for Martial law - invested in green → eat healthy, grow gardens; all meant to mask authoritarian violence and corruption

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Culture against Martial Law

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deployed artistic practices to de-naturalize and perform opposition against authoritative rule (Burns)

Seditious plays that were shut down (making fun of Marcos)

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Labor Brokering State

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Rodriguez xxi - xxiv; exportation for labor, transnationalization – worker in over 150 countries, 25% undocumented, (Week 8 Lecture 14),; POEA, supermaid programs; serves as Philippine state’s neoliberal imperatives domestically; performs function of regulating flows of workers globally; mobilization of temporary works across national borders and return back home;
To counter xenophobia and nationalism/immigration restrictions, regimes for labor brokerage offer a kind of institutional fix by having temporary migrants not make claims for membership and are returned back to country of origin once job is done; no immigration law violations of employing “illegal” workers; employers not burdened with demand of wage increases or seniority benefits by temporary labor force; less likely to unionize
World Bank, World Trade Organization, International Organization for Migration – win-win-win situation: higher wages abroad for migrant workers; migrant-receiving countries win with additional workers who expand employment and economic output; migrant-sending countries gain remittances and return of workers who gained skills abroad

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Migrant Citizenship

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– Rodriguez xx, xix-xxi; the labor brokerage state simultaneously extends new kinds of rights and benefits to its overseas workers; migration regime is supposed to protect migrants from exploitive working conditions as well as entitlements reserved for overseas workers, promising extraterritorial intervention in contractual disputes workers may have with their employees
Mandatory training programs for woman in “vulnerable” occupations (domestic labor, entertainment); aimed at placating migrants’ fears about being vulnerable as foreign workers abroad.
Portable set of rights so state is represented as caring and virtuous to citizens; secure legitimacy of labor brokerage as strategy at international scale due to rights from democratic governance.
Means to regulate migrants to obtain their remittances and intervene extraterritorially when migrants need to be brought under control since foreign states increasingly defer to the Philippine state

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Labor Flexibility

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contract work/temporary, outsourcing, feminized labor (Week 9, Lecture 15)

Rodriguez xii, pg. 15 – global capital demands flexible labor; migrants are short-term , contractual, and incredibly mobile workers; a global enterprise of labor that can be sent to employers directly rather than employers relocating to Philippines; 1,236,013 workers deployed in some 200 countries; Arroyo – jobs in the Middle East for U.S. military during “war on terror”
Women’s out-migration has outpaced men’s out-migration

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Bagong Bayani/New National Heroes

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1998; a term coined by Philippine president, Corazon Aquino, to transition discourse from Ferdinand Marcos’ authoritarian regime that considered OFW for political and economic reasons. Remittances were seen as a law. Now, with Aquino as president and Philippines taking on a neoliberal and democratic role, export labor was now seen as a voluntary act of self-sacrifice. OFW’s were praised for their efforts to work abroad and make capital for the state. Sentiments of nationalism and family values were eminent; representation as law-abiding, diligent workers who return to the Philippines once their employment visas expire.
However, the rhetoric did not necessarily fit the realities of the conditions of OFW’s. There have been reports of hardship, abuse, neglect, refusal of giving wages by employers, that has been difficult for the OEPA and Philippine government to enforce and bring their citizens justice.

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Alien Subversives

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Deemed by the Internal Security Act of 1950, also known as the Subversive Activities Control Act or the McCarran Act. It targeted any individual suspected of “being a community, spreading communist ideas” - grounds for arrest or deportation. It didn’t matter if you were actually spreading communist ideals or committing communist acts, rather what was more important to the US was whether or not you were suspected of being part of the communist activities (which is very vague and open for interpretation). Thus, if you were part of a racial community, you were already under suspicion. (The USA PATRIOT Act and Arizona’s SB 1070 are modern day examples of alien subversives). Filipinos were victim to this act because they were no longer considered US citizens at this point.

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1950’s “terror” to Philippine National Security

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During the 1950s, the Philippines was run by an American political puppet. Roxas, was a puppet to the ideals of American imperialism. He waged a war against the working class by having violent attacks against them. He (and his successor) made the Philippines economically subordinate to the US (via the Bell/Trade Act, which meant that “U.S. imperialism assured for itself virtual economic domination over the Philippines. U.S. companies in the Philippines were granted a monopoly over Philippine products, thus obstructing the development of new Filipino enterprises. U.S. companies were granted the right to import products into the Philippines free of duty, quotas, or price ceiling” (Bulosan). Worker groups fought against this exploitation, but it resulted in the banning of striking and picketing and the harsh sentences (ie jail time or death sentences) to those were in charge of such groups. Furthermore, they created an undemocratic House/Senate by appointing those who’s political ideals matched Roxas (in other words the US) all the while removing those who were in opposition. The 1950’s “terror” in the Philippines high lighted US imperialism and the control and the exploitation of the Philippines.
Reading: Bulosan

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Anti Martial Law Movement in the US

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Anti-martial law movement in the US allowed for Filipinos to mobilize through grassroots organizing. This resulted in a movement towards reclaiming their culture and identities as Filipinos.

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Dual Program of the KDP
KDP =Katipunan ng mga Demokratikong Pilipino (Union of Democratic Filipino)

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The KDP worked with the I-Hotel movement. They had “dual” qualities, in which they tried to showcase both during the movement. They “reflected the analysis that the Filipino community was a permanent component of American society, particularly the broader, multiracial working class, for which the INternational Hotel struggle was an integral part” (Habal 71). On the other hand, they “reflected the community’s continuing involvement in the political stugggles of the Philippines” (Habal 71). While both sides were important, it was difficult for the KDP to effectively balance out both part of the program as there were “social bases” that encouraged one side more than the other.

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Serve the People

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Serve the People is the idea that activists (or people in general) go out and support causes that help others, directly. This is seen in the struggle for the I-Hotel; “the International Hotel was also crucial for the development of the Asian American movement that had emerged during the student upheaval at the University of California (UC), Berkeley, and San Francisco State in 1968-69. Students felt compelled to ‘Serve the People’ in their own communities and the I-Hotel, right on the edge of Chinatown, was a magnet for Chinese as well as Filipino activists” (Habal 3). In this instance, a variety of people (students, community members, etc) came together to fight for a cause, and to prove that communities are more important that corporations.

Reading: Habal - San Francisco International Hotel

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We Won’t Move/Back to Our Roots

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Concepts created during the I-Hotel Movement. Supporters of the I-Hotel tenants chanted “We Won’t Move” as police approached them.

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I Hotel Movement

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The International Hotel (I-Hotel) was a form of low cost housing available to many manongs in San Francisco. Many of the manongs were among the early Filipinos who came to the United States to work - they, like many other Asian immigrants during that time, were forms of cheap labor who worked on farms, plantations, canneries, etc. Due to a plethora of reasons, remained bachelors for their whole life. During the 1960s, San Francisco’s business district began to expand and as a result the I-Hotel was bought out by Milton-Meyer, and tenants received eviction notices. In response people came together to protest the eviction of the manongs and other elderly people who lived in the I-Hotel and fight against the corporations coming into Chinatown. This struggle continues for several years, but eventually, the corporations eventually win and the tenants are evicted and the building was eventually demolished (but the location remained an empty lot for years after).
Reading: Habal - San Francisco International Hotel

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National Biases

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Reflection on the Trajectory of Filipino/ American Studies Interview with Rick Bonus (WEEK 2)

An American centric framework or a model that emphasizes only and merely continuity and stability. The “National biases” in Asian American studies and scholarship and pedagogy is the belief that AA studies restricts itself to the study of Asians growing up in America only. However, Asian American studies is not only shifting today, but covers history from immigrants to Asian countries that have been affected by the American imperialism.

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PCN (Pilipino Culture Night)

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Suspended Apocalypse

“Practice encompassed a typically hackneyed repertoire of dancing, marching, and melodrama-- a mosaic of bodily activity that would have gone unnoticed if it was not so obviously pleading ignorance of its own historical moment.” (7)

A cultural organization’s annual campus gala that showcases “Filipino culture” through various art forms. Though the performance addresses historical context and social significance of Filipino history, it counterfeits its native homeland and falls under the standards and expectations of a white supremacist nation. It demonstrates “oriental stereotypes” ignorance for their own ethnic history. PCN fails to make a life-altering stand in this continued discriminatory society as it only showcases what

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"national biases" in AAS scholarship and pedagogy

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AAS focused on predominant Asian cultures such as Japanese, Korean, Chinese, Vietnamese etc...but not of S. Eastern Countries like the Philippines



An American centric framework or a model that emphasizes only and merely continuity and stability. The “National biases” in Asian American studies and scholarship and pedagogy is the belief that AA studies restricts itself to the study of Asians growing up in America only. However, Asian American studies is not only shifting today, but covers history from immigrants to Asian countries that have been affected by the American imperialism.

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Filipino unassimilability

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Filipino unassimilability is the idea that Filipinos were unable to successfully assimilate like other Asian immigrant groups (mainly east asia)
to assimilate means that you have the ability and means to have upward mobility and social capital
San Juan argues that Filipinos have a difficult time assimilating because they have a different migration pattern than others
*other groups

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Binaristic US racial paradigm

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serial killer
filipino
gay
metaphor for filipino/ american relations

It's usually black vs white, Filipinos lie in the midd (the yellow/brown category)

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amigo warfare

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describes the ways Filipino fought the US-Philippine war

Filipinos, friends during the day, guerilla at night.
"what's hidden behind the smile"
shift identities in changing contexts
Not inherently bad to keep shifting identities, just means they easily adapt to changing environments.
Ileto claims it's a method of warfare, not necessarily
duality of Filipino behaviour interrupt linear history of either revolutionary struggle or colonial progress

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US-Philippine special relations

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Modern relationship between the US and Philippines as friendly allies.

So special relation is the modern relation the US and Philippines have. Even though they were a colony, we try to make it seem more friendly. July 4 (Filippino American friendship day)

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benevolent assimilation

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In performing this duty the military commander of the United States is enjoined to make known to the inhabitants of the Philippine Islands that in succeeding to the sovereignty of Spain, in severing the former political relations, and in establishing a new political power, the authority of the United States is to be exerted for the securing of the persons and property of the people of the islands and for the confirmation of all their private rights and relations. It will be the duty of the commander of the forces of occupation to announce and proclaim in the most public manner that we come, not as invaders or conquerors, but as friends, to protect the natives in their homes, in their employments, and in their personal and religious rights. (excerpt from President William Mckinley's; Dec 21 1898. Benevolent Assimilation Proclamation)
Benevolent Assimilation is also an idea/philosophy aside from policy.
US comes "benevolently" to civilize.

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Philippine insurrection

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splendid little war
insurrection
Philippine was not officially recognized as a nation state/ self-governing body.
U.S. calling it insurrection made it sound like natives were rebelling against righteous western government.)
a misunderstanding

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Salvaging the savage

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Catherine Ceniza Choy

Remembering the history of representation of Filipino bodies as savage, subhuman, inferior and to contest the irresponsible perpetuation of these representations. It important to rescue the representation of Filipino as as a savage from contemporary historical amnesia about America’s violent imperialism in the Philippines.

An example of salvaging the savage: Chino Latino Billboard which read, “All the flavors without the vaccines”

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Filipinos in the St. Louis World's Fair

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Filipinos were displayed in different forms, exhibited and introduced to Americans as an justification of US presence in the Philippines. "why we need to civilize them"
Ethno/anthro project. Established Filipino reservation at the fair.
Filipino reservation was so popular at the fair that the tagline "which way to the Philippines?" was incorporated to promote the event.
Administrators thought the exhibit was vulgar and wanted to dress the Filipinos in American clothing so they are "decent"

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Historical amnesia

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the denial of the existence of US imperialism and its centrality on American culture
Chino Latino is an example of the denial and hence absence of the existence of US imperialism and its important connection to American culture and way of life

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Corporeal colonization

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the use of Filipino bodies to illustrate American civilization and racial superiority and filipino savagery (cc, 40)
denial of Filipino humanity through the commodification of Filipino bodies; traded human beings as a goods/products (41). The body of the Other , the racially inferior, the Filipino, and his/her way of life are up for consumption.

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Orientalism

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Western ideology and method that puts the West in contrast to the Orient. The relationship between the West and the Orient is one of opposites.
West's relationship and regard of the Orient is one of power, of domination
Orient has helped define the West. It has been the source of its riches, colonies, natural and material resources, human power that built the West, even imagination.
Binary relationship, one of opposites. Emasculating of the west/ feminization of the east- example of domination.
Roles of culture and conquest.
Culture establish and consent to power. e.g. education, religion
"Chino Latino" (book)
about remembrance
"Street Food from the Hot Zones"
Salvaging the Savage
concept of bringing civilization to the "savages"
Example: Choy seeing the racists signs at the restaurants --- “Eating ethnic food without the vaccines”

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Moro question

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Moro people considered exotic
considered savages due to their eating practices, polygamy (?) and the way they dressed (?), even by other Filipinos
"divorced from civilized people"

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White Man's Burden

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they are advanced, and it’s their god given duty to help their salvage counterpart, their responsibility. Justification of imperalism, (Manifest Destiny, its their burden) (Little brown brother)

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African American anti-imperialism

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African americans saying US shouldn’t go to another country and enslaving other people when they don’t even have rights.

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Colonial education

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Has to do with Pensionados and thomasites

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Pensionados

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Pensionados Act of 1903 sent Filipino students to the US to further their education (through the US Department of Eduation). The Filipinos that went to the US were called Pensionado/Pensionada. They were the chosen group that were expected to take over the government after the US leaves. They attended universities and high schools all over the US. They were chosen from those who were of high social and economic stature (they were already under the radar of the American administration). The Pensionados were active on campus', they were the blueprints of Filipino community organizations here in the US. They were didn't soley study, they also particiapted. They were interested in making their voices and presences known.
This act lasted until 1941

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Thomasites

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U.S. teachers sent over to teach in the Philippines.

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Nationals

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not citizens
no representation in government
accommodate Filipinos as colonial subjects. neither citizens nor aliens (thus no restrictions for immigration)
perform work throughout the US pacific sea-board
employable as low-wage workers (only major right+mobility)
cannot own most property
considered backwards people
Philippines being unincorporated territory benefitted Americans by giving them privileges of traveling or moving there without risk of losing citizenship

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anti-filipino sentiments (during the US-Philippine War)

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Do we want to take a bunch of brown people to be citizens under the U.S. umbrella? African-Americans and women were mostly opposed as it hindered their own goals for political recognition.

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US anti-imperialism and the Philippine Question

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Should we annex the Philippines? Supported by anti-imperialist (Blacks, women, and scholars like Twain) thought we should.

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Sedition Act of 1901

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“Until it has been officially proclaimed that a state of war or insurrection against the authority or sovereignty of the United States no longer exists in the Philippine Islands it shall be unlawful for any person to advocate orally, or by writing or printing or like methods, the independence of the Philippine Islands or their separation from the United States, whether by peaceable or forcible means, or to print, publish, or circulate any handbill, newspaper, or other publication advocating such independence or separation.”

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Tydings-McDuffie Act 1934

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· Also known as “Philippine Independence Act or Filipino Exclusion Act”
· Proposed independence, with a 10 yrs transition period
· Filipinos no longer “Nationals” and are therefore “aliens” resulting in a 50 Philippine migrants per year in US entry
· Allowed Americans to further extend relationship with Philippines in terms of business and military
· Resulted in Philippine Commonwealth
During the 1920s-1930s, Filipino nationals were a threat to the “perfect” lives of white majority. They are the low-costs laborers that supposedly displace white workers. They seduce white women and contaminate the white blood (bleh!). In this incredibly racists period, the Filipinos—especially those working in the farms—were threatened. Signs cropping up saying the farm will be burned if owners continue to employ Filipino workers. “Nationals” were considered pests.
· Mae Ngai – “Colonial Subjects to Undesirable Alien…”
On the other hand, Filipinos in Taxi Dance Halls present a more resilient side of Filipino migrants in the face of danger. Taxi dancehalls give a different representation of Filipino men, not as sexual predators threatening the purity of American women. They are a form of self-care. They show other corporeal skills, beyond working for the US capitalist empire.
· Burns – “Sanctioned Dancing”

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Gendered Migration

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Filipino women were selected more to be OFWs. Going overseas to do domestic jobs.

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Migrants in War zones

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In war against Afghanistan, PI and Bush’s war on Terror à Gloria volunteered and installed program “Shoulder to Shoulder” which allowed US mil. to come into PI for strategic reasons to monitor and fight against muslim insurgents in the area
Under Gloria, PI first country to give support to Bush’s war on terror
Even though agreement concerning US bases in the PI ended end of 20th century, military presence in the PI still persists (nothing much changed from Tydings-Mcduffie Act)
During the war in Iraq, filipinos were sent to help country rebuild itself.
Red Scare (Communism) led to many Filipino migrant deportation
Philippine-American War: Continued use of Amigo warfare for over a hundred years.
Those Filipino Veterans in the US army still continue to fight for their full benefits.

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Third country nationals

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non-military workers employed in war zones, doing works such as cooking, laundry, cleaning, or translating for the military.

Living Conditions in Military Camps
They live in 40 foot shipping containers.
“many men in half the size of a walmart parking lot.”
(refer to http://someoneelseswar.com/index2.html for more information... primarily clips 2 and 3)

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War against Migrants

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Creates binary relation: undocumented/documented, legal/illegal
Social Values Surrounding these binaries
criminalizes immigration
simple offences, such as jaywalking, of migrants lead to jail time.
Federal investigation
Deportation of undocumented migrants costing US billions ($18 billion due to 441 deported last year)

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TNT

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Tago ng Tago (Always hiding)

Due to their undocumented stay in the US (or any other country) migrants are forced to evade government security in fear of deportation.

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feminization of global labor

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Jobs nowadays are focused towards women, in term of domestic work. Men aren't receiving jobs because of the idea of domestic jobs are for women.

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Queering the chain care paradigm

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Martin Manalansan (Refer to Paper Dolls, the documentary for more information)

The Chain Care paradigm is generally referred to a total and universal subjugation of Third World women in the domestic sphere and an absolute disinvestment of Third World men from care work. The author “going against the assertion that married and (assumed) heterosexual migrant women with children are the only possible and logical links in this global "chain of care.” The framework of the Chain Care paradigm privileges heteronormative subjects while at the same time builds on a Western model of heterosexuality as a monolithic and universal assemblage of meanings and feelings.” We should view the chain of care as a series of conflicting and diverse bonds between labor, emotions, corporeality that do not line up neatly in terms of gender binaries and normative familial arrangements.

OFW women are taken from their family to theses pseudo families and take the burden of first world femnizations. So first world women can go work and the OFW come in and do their rolls. Paperdolls.

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care of self

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care of self is what the OFWs do like the paperdolls. Doing what they want, like dress drag.

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biological motherhood (not equal sign) caring

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“The ‘chain of care’ is a linear concatenation of bodies and feelings propelled by the migration of Third World women to the First world. 3rd World women are torn away from their biological families and forced to leave their children in the care of poorer women in the homeland, to take care of the progeny of modern working mothers of the first world. Third World Women take on the burden of First World women’s liberation from domesticity by providing emotional and physical labor needed at homes of the latter. This "chain" is forged primarily through affective links constituted by biologically reproducing women of the First and Third Worlds and the displacement of their affective and physical labor from their biological families. The glue that keeps this chain together in a linear fashion is the heterosexualized bodies of both First and Third women while the fuel for the global dispersal of migratory domestic labor is normative maternal love. Therefore, the chain of care framework foregrounds the pathos of dislocated biological motherhood.”

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Post-civil rights multiculturalist liberalism

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Denial of modern day problems of minorities. Denying that there's still a struggle.

denial of modern day problems (PCN whitewashes the history, they create a convenient fantasy


If you want to learn Filipino history you have to take it at face value, it’s terrible history then paint a beautiful picture, like PCN

Dylan rodriguez reading, PCN revolves around this, but it creates this untrue Filipino cultural heritage, not taking into account American imperialism and other Filipino struggles. Denial of modern day struggles of interracial relations.