filipino culture essay pdf

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The Filipino, Diaspora and a Continuing Quest for Identity

2015, Social Science Diliman

Defining Filipinoness has been problematic throughout history. Previous studies have focused on the persistent impact of the colonial experience on Filipinos (Bernad, 1971; Constantino, 1977; Enriquez, 1992; Yacat, 2005). Some scholars have framed their understanding vis-a-vis the search for a national consciousness resulting in a unif ied Filipino identity (Anderson, 1983; Constantino, 1969). But in the age of globalization, statehood and nationhood have become questionable concepts (Adamson & Demetriou, 2007; Ahmad & Eijaz, 2011; Guehenno, 1995; Omae, 1995). Who has the Filipino become amid a modern-day diaspora? I propose an analysis of history not as archival and disconnected from the present but as part of an ongoing story of identity formation. Recognition is given to kapwa, a view of self-and-other as one. This indigenous ontology offers a postmodern lens to understand the complexities of being Filipino through time and space. For contemporary Filipinos, identity formation ma...

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Despite the widespread popularity of the discourse on diasporas since the 1980s, the recognition of a Filipino diaspora in the wider Anglophone scholarly world did not occur until the mid 2000s. A major factor for this recognition was the considerable number of scholarly works on Filipino Americans produced largely by Filipino American scholars who used diaspora as theoretical frame starting in the late 1990s. Grappling with the realities of the global migrations of Filipinos, the Philippine state and Filipinos in the Philippines and in other parts of the world also began to deploy the diaspora discourse. This article analyzes the ways in which the discursive fields in the US and in the Philippines have converged or diverged. Although diaspora can be a problematic concept, the author examines methodological issues that focus not so much on identities but on the imagined and constructed collectivity within which the putative diasporan identity of Filipinos is embedded. Without reducing diaspora to a reifying checklist, the author explores the Filipino diaspora discourse along these five dimensions: (a) population dispersal from an original homeland, real or imagined; (b) a process of diasporization; (c) ongoing relationship with the homeland, nurtured by collective memory or mythology; (d) idealization of return to the homeland; and (e) self-awareness or collective consciousness that is intergenerational and interrelated to coethnics and compatriots within the diaspora.

Budhi: A Journal of Ideas and Culture , 2015

I present a philosophical analysis of collective identity based on the arguments and related assumptions aired in recent public conversation about the Chinese in the Philippines. How is “Filipino identity” constructed and negotiated? What is revealed by the mere asking of the question, “Who counts as (a true) Filipino?” In exploring these issues, I hope to arrive at a preliminary ethical framework derived from metaphysical and ontological considerations.

In the depths of inquiry, where thoughts unfurl like tendrils of smoke, this qualitative study ventures into the enigmatic realms of diaspora, migration, and the elusive brain drain within the tapestry of the Philippines. It is a journey guided by a sturdy theoretical framework, traversing the multifaceted dimensions of society, culture, and psyche. Here, the lens expands beyond the confines of economics, delving into the essence of these phenomena, seeking profound insights that dance beneath the surface. Through meticulous analysis of empirical data, hidden truths emerge, illuminating the intricate dynamics of diaspora, the intricate patterns of migration, and the intricate threads that shape migration decisions. Moreover, it peers into the intricate tapestry of impacts that diaspora and migration have on both sending and receiving societies, casting a beam of understanding upon their social, economic, and cultural implications. The study, in its wisdom, extends its reach to offer...

I this paper I wish to contribute a Filipino notion that somehow breaks the identity-alterity duality and harmonizes the I-other distinction – the Filipino notion of ‘kapwa.’ The first part will be a general discussion on identity-alterity duality and intersubjectivity based on the philosophies of Gabriel Marcel and Martin Buber. The second part will be on the Filipino notion of ‘kapwa’ and the value of ‘pakikipagkapwa-tao.’

Kritika Kultura, 2003

Originally a concept paper for the Institute of Filipino Studies project in Oakland, California, this essay tracks a paradigmatic shift in area studies on the Philippines and ethnic studies of Filipinos/Filipino Americans toward what the writer calls "Filipino Studies. " Exceeding the national culture area assumptions of Philippine Studies and eschewing the assimilationist tendencies of long-standing notions of Filipino ethnicity, Campomanes bases this claim and project for a paradigmatic turn upon three critical planks: the diasporic dispersal of Filipinos in the age of globalization and late-modernity and how it problematizes unitary or organic concepts of Philippine nation, culture, and identity; the reformulation of Filipino nationalism to account for this global distension of the diverse constituencies that now appeal to a Filipino "national" identity and culture; and an historical etymology of the term "Filipino" to illustrate its power, over the term "Philippine, " to mark important junctures in the history of Filipino subject-and cultural formation and how these junctures might be read as instantiations of the vernacularizing act in Filipino formation. The vernacular or vernacularization, as used in this essay, is a term of mediation by which Filipinoness is evolved, contested, and opened up to new possibilities of reformulation; it is also used to underline the centrality of Filipino agency to the making and remaking of the nation to reflect not only diaspora but also its heteroglot/heterogenous composition. Keywords globality, national identity, Philippine diaspora, Philippine Studies About the Author Oscar V. Campomanes, on extended furlough from full-time teaching, is editor of the internationally-refereed journal American Studies Asia (DLSU Press) and currently sits, on a three year term, as Member-Elect of the National Council of the American Studies Association-USA (July 2002-June 2005). His work on US imperialism, Filipino American literature, and Philippine-American cultural relations has appeared in various critical anthologies and academic journals in the Philippines and the United States. "Filipino Studies" is a term used in this essay to distinguish an emergent field from "Philippine Studies"-the current rubric for study of the Philippines as a national and culture area in international (especially American) academic networks and institutions. The shift from Philippine to Filipino studies is more than semantic; it is, in fact, paradigmatic, as I hope to suggest here. It is a position and a project that is premised upon the emergence of Filipinos as distinct constituencies and as articulate voices in the recomposition of American or global polities and socioeconomic orders within the last three decades; that is, Kritika Kultura 3 (2003): 005-016 <www.ateneo.edu/kritikakultura> © ateneo de Manila university 6 C a m p o m a n e s the Vernacular/local Kritika Kultura 3 (2003): 005-016 <www.ateneo.edu/kritikakultura> © ateneo de Manila university as Filipinos, in large numbers, now exceed the borders of the Philippines, as well as those of the United States and other countries where they migrate, work, settle, or create new identities, communities, and cultures.

Philippine Studies: Historical and Ethnographic Viewpoints, 2019

This article examines the newspaper Silangan, published in Winnipeg, Canada, from February 1977 to July 1982, to analyze the negotiation of Filipino identity in the diaspora. Over its six-year run, the columns in this newspaper dealt with issues of cultural maintenance, the importance of Filipino heritage, and political engagement in their adoptive homeland. A critical dialogue argued in support of certain aspects of life from the Philippines, such as extravagant pageantry and corrupt political practices. In discursively forming a Filipino Self, this ethnic newspaper created a number of Others, the most startling of which was the (transgressing) national Filipino.

This is to, again, distinguish the contemporary Filipino diaspora from-classic‖ diasporas. See Susan Koshy's discussion of-old‖ and-new‖ diasporas, which references the-shifting forms of capitalism‖ in determining modes of migration. Koshy,-Introduction,‖ in Transnational South Asians: The Making of a Neo-Diaspora, eds. Susan Koshy and R. Radhakrishnan (New Delhi: Oxford University Press), 7. 20 While contemporary diasporas call into question modernity's terms of belonging, territory, and the nation-state, David Palumbo-Liu also reminds us how the classic diaspora, the Jewish diaspora, entailed diasporic longings for home and-political strategizing for a nation-state.‖ Other contemporary diasporas such as segments of the Palestinian diaspora politically strategize for a nation-state as well.

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