Pasyon and Revolution: Popular Movements in the Philippines

Giles Mark A. Arguably AS 202 (Notes on 'Passion and Revolution: Popular Movements in the Philippines, 1840- 1910' by Reynolds Clemens Elite, 1979) Sources of Data: History, Biography, Folk Songs, Poems and Religious Traditions (Prayers & Confessions) A "History From BeloW'-- the Little Tradition and Great Tradition Discourses (up. 1- 27) 0 A constant framework of interpretation: the Evolutionary Framework (which) places premium on the ideas and activities of the Filipino priests and intellectuals who gave form to the aspirations of the masses.

(p. ) Inspire of the ultimately narrow class interests (native elites, messiest and principals) behind their agitation, the illustrates managed to stir up a nationalist sentiment among the masses by focusing upon friar abuse that was universally felt in varying degrees. (p. 3) 0 "Blind Reaction" theories prevail; intentions and hopes are left unexamined. This leads to the forgone conclusion that early popular movements were largely failures, and continued to be so until they turned more "rational" and "secular".

(p. 5) *The "Great Divide% 0 "No uprising fails.Each one is a step in the right direction. (Salad Algebra, 1935 Sadly Peasant Uprising Leader) (p. 5) 0 Instead of using preconceived categories of nationalism and revolution as a matrix through which events are viewed, the author tried to bring to light the masses' own categories of meaning that shaped their perceptions of events and their participation in them.

(p. 8) 0 The book deals with the same events: before, during and after the but tries to look at them from within, that is, from the perspective of the masses. P. 8) 0 If we are to arrive at the Toggle masses' perception of events, we have to utilize heir (Spanish illustrate) documents in ways that extend beyond the search for "cold facts". (p. 10) 0 Questions posed by the author How 010 ten masses actually perceive tenet triathlon; now 010 teen put tenet feelings and aspirations into words? 2.

How precisely did Boniface and the Justinian effect a connection between tradition and national revolution? Do we really understand what the Justinian uprising was all about? (p. 3) 3.How could the post-1902 mystical and millennial movements have taken the form they did and still be extremely radical? The "Revolt of the Masses" Tradition-- Canonical, Stuyvesant and Constantine (up. - 8) 0 Canonicals purpose-- to rectify the tendency of historians before him to regard the revolution as the handiwork of the upper-class, Hispanicize natives. (p. 4) - The physical involvement of the masses in the revolution is pretty clear, but how did they actually perceive, in terms of their own experience, the ideas of nationalism and revolution brought from the West by the illustrates? P.

4) - Canonical assumes that to all those who engaged in revolution, the meaning of independence was the same: separation from Spain and the building of a sovereign Filipino nation. We can rest assured that this was the revolutionary elite's meaning... But the meaning of the revolution to the masses? the largely rural and uneducated Filipinos who constituted the revolution's mass base? remains problematic for us. (p.

4) 0 Astronaut's suggestion that, because of rural economic conditions and the persistence of traditional cultural forms (e. . PASSION, mating- mating, etc. ), perhaps the peasantry viewed the 19th century situation differently from that of their relatively more sophisticated and urbanize compatriot. (p. 6) But what actually occurred during the tumultuous era of the revolution, was the appearance of a large number of popular movements in Luzon, some led by local "messiahs" and others by "bandit" chiefs, who embodied rural aspirations such as freedom from taxes, reform of the tenancy system and the restoration of village harmony and communism.

(p. ) - Stuyvesant points toward a clarification of the "revolt of the masses" thesis by showing how variations in the Philippine social structure gave rise to a peasant tradition unrest, which is called the "Little Tradition", distinct from the elite-led events for independence which belong to the "Great Tradition". (p. 6) - I nee rural masses Ana something AT tenet own to say, never, ten Tact Tanat ten Filipino elite either refused to listen to or muffled these voices from below in order to preserve the image of national unity against colonial rule (I. E.

The Stalinist Movement during the Commonwealth Era). (up. 6- 7) - However, he (Stuyvesant) ascribes "rational" and "realistic" goals (only) to elite-led movements. (p.

7) 0 Constantine, interpreted the previous revolts as "instinctual reactions to the social order", spontaneous but lacking ideology, fragmented because only the economic developments of the 19th century would provide the material basis for a truly national uprising. It was the Justinian a truly national centuries-long tradition of unrest with the liberal ideas that the illustrates had introduced. P. 7) - Whereas Stuyvesant practically ignores the patriotic or nationalist dimension of postulation mystical movements, Constantine views these movements as "genuine vehicles for the expression of the people's dream of national liberation and economic amelioration.

" (p. 8) Understanding the Philippine Society-- the Image of the "Common Tao" (up. 8- 1 1) 0 The Tao, thinking first and foremost of the survival of himself and hid family, is little interested in high- sounding policies, ideologies or principles of good government and administration. (p. 0) - Viewing society in "equilibrium terms", treating (these) movements as handiwork of crazed minds, alienated individuals or external agitators. (p.

10) - Others tend to fit them into a light, evolutionary framework that leads to a disparagement altogether of cultural values and traditions as Just a lot of baggage room our feudal and colonial past. (p. 10) 0 The present study points precisely the possibility that folk religious traditions and (such) cultural values as tang an Bibb and hay, which usually promote passivity and reconciliation rather than conflict.This possibility emerges only by regarding popular movements not as aberrations, but occasions in which hidden or unarticulated features of society reveal themselves to the contemporary inquirer. (p.

10) 0 The development of Folk Christianity (the sinkable/ passion) from which much of the language of internationalism in the 19th century was drawn. P. 12) - The first function: to inculcate loyalty to Spanish colonial rule and encourage things as they were (p. 12) resignation to - The second function: to provide lowland Philippine society with a language for articulating Its own values, Ideals Ana even nope AT Deterioration.

P. The problem in dealing with early peasant movements in the Philippines is figuring out the extent to which they were religious, social or political. Reflecting upon the passion text alone, I cannot see how the above categories can be strictly separated..

. It is equally true that the passion as a whole is about salvation.