• Chinese in the Philippines in the 19th and 20th Centuries
  Spanish decline of the Philippines began in the 1700s when the power of Spain was eclipsed in Europe by the England, France and the Netherlands. Foreign competition in the late 1700s disrupted the trans-Pacific trade routes and independence of Mexico and other Latin countries in the early 1800s brought an end to Spain’s trans-Pacific monopoly.
  Mestizos (people of mixed Malay, Chinese and Spanish ancestry) began to move into positions of influence and take the place of the Spanish. The opening of trade created a wealthy class that was educated in Europe, where they were exposed to the same kind of liberal ideas and philosophies that fostered the independence movements in the U.S., France and Latin America.
  In the late nineteenth century, Chinese immigration, now with official approval, increased, and Chinese mestizos became a feature in Filipino social and economic life.
  In 1931 there were between 80,000 and 100,000 Chinese in the islands active in the local economy; many of them had arrived after United States rule had been established. Some 16,000 Japanese were concentrated largely in the Mindanao province of Davao (the incorporated city of Davao was labeled by local boosters the “Little Tokyo of the South”) and were predominant in the abaca industry. Yet the immigration of foreign laborers never reached a volume sufficient to threaten indigenous control of the economy or the traditional social structure as it did in British Malaya and Burma.

  2022年10月17日

• Chinese Rebellion in the Philippines
  Spanish rule was punctuated by periodic revolts, many of them involving Chinese who lived outside the walls of Manila in a place called the Parian. In 1574, a Chinese pirate named Lin Tao Kien unsuccessfully attacked Manila. In 1574, the governor of Manila was assassinated by Chinese mutineers on his galley. Even though 12,000 Chinese were expelled in 1596, settlers continued to arrive from the mainland.
  There were anti-Chinese riots in 1603, 1639, 1662, 1686, 1762 and 1819. The one in 1603 was particularly nasty: some 6,000 armed Chinese set fire to Spanish settlement outside Manila and began marching on Manila itself. A Spanish attack was quickly repelled and Spanish leaders were beheaded and had their heads displayed on stakes. Spanish reinforcements from the south saved for the Spaniards. The rebels were turned back and Parian was set on fire. The Spaniards and their Filipino and Japanese allies then took their revenge and massacred 20,000 Chinese.
  The Chinese remained afterwards because the Spaniards couldn’t conduct trade without them.

  2022年10月17日

• Chinese and Chinese Mestizos in the Philippines in the Spanish Era
  In the late eighteenth and early nineteenth centuries, deep-seated Spanish suspicion of the Chinese gave way to recognition of their potentially constructive role in economic development. Chinese expulsion orders issued in 1755 and 1766 were repealed in 1788. Nevertheless, the Chinese remained concentrated in towns around Manila, particularly Binondo and Santa Cruz. In 1839 the government issued a decree granting them freedom of occupation and residence. [Source: Library of Congress]
  In the latter half of the nineteenth century, immigration into the archipelago, largely from the maritime province of Fujian on the southeastern coast of China, increased, and a growing proportion of Chinese settled in outlying areas. In 1849 more than 90 percent of the approximately 6,000 Chinese lived in or around Manila, whereas in 1886 this proportion decreased to 77 percent of the 66,000 Chinese in the Philippines at that time, declining still further in the 1890s. The Chinese presence in the hinterland went hand in hand with the transformation of the insular economy. Spanish policy encouraged immigrants to become agricultural laborers. Some became gardeners, supplying vegetables to the towns, but most shunned the fields and set themselves up as small retailers and moneylenders. The Chinese soon gained a central position in the cash-crop economy on the provincial and local levels. *
  Of equal, if not greater, significance for subsequent political, cultural, and economic developments were the Chinese mestizos. At the beginning of the nineteenth century, they composed about 5 percent of the total population of around 2.5 million and were concentrated in the most developed provinces of Central Luzon and in Manila and its environs. A much smaller number lived in the more important towns of the Visayan Islands, such as Cebu and Iloilo, and on Mindanao. Converts to Catholicism and speakers of Filipino languages or Spanish rather than Chinese dialects, the mestizos enjoyed a legal status as subjects of Spain that was denied the Chinese. In the words of historian Edgar Vickberg, they were considered, unlike the mixed-Chinese of other Southeast Asian countries, not “a special kind of local Chinese” but “a special kind of Filipino.”
  The eighteenth-century expulsion edicts had given the Chinese mestizos the opportunity to enter retailing and the skilled craft occupations formerly dominated by the Chinese. The removal of legal restrictions on Chinese economic activity and the competition of new Chinese immigrants, however, drove a large number of mestizos out of the commercial sector in mid-nineteenth century. As a result, many Chinese mestizos invested in land, particularly in Central Luzon. The estates of the religious orders were concentrated in this region, and mestizos became inquilinos (lessees) of these lands, subletting them to cultivators; a portion of the rent was given by the inquilino to the friary estate. Like the Chinese, the mestizos were moneylenders and acquired land when debtors defaulted.
  By the late nineteenth century, prominent mestizo families, despite the inroads of the Chinese, were noted for their wealth and formed the major component of a Filipino elite. As the export economy grew and foreign contact increased, the mestizos and other members of this Filipino elite, known collectively as ilustrados, obtained higher education (in some cases abroad), entered professions such as law or medicine, and were particularly receptive to the liberal and democratic ideas that were beginning to reach the Philippines despite the efforts of the generally reactionary — and friar-dominated — Spanish establishment.

  2022年10月17日

• Binondo (Chinese: 岷倫洛; pinyin: Mínlúnluò; Pe̍h-ōe-jī: Bîn-lûn-lo̍h) is a district in Manila and is referred to as the city’s Chinatown. Its influence extends beyond to the places of Quiapo, Santa Cruz, San Nicolas and Tondo. It is the oldest Chinatown in the world, established in 1594 by the Spaniards as a settlement near Intramuros but across the Pasig River for Catholic Chinese, it was positioned so that colonial rulers could keep a close eye on their migrant subjects. It was already a hub of Chinese commerce even before the Spanish colonial period. Binondo is the center of commerce and trade of Manila, where all types of business run by Filipino-Chinese thrive.
  Numerous theories on the origin of the name “Binondo”, and that of “Tondo”, its neighboring district, have been put forward. Philippine National Artist Nick Joaquin suggested that the names might have been derived from the archaic spelling of the Tagalog term “binondoc” (modern orthography: binundók), or mountainous, referring to Binondo’s originally hilly terrain. French linguist Jean-Paul Potet, however, has suggested that the river mangrove (Aegiceras corniculatum), which at the time was called “tundok” (“tinduk-tindukan” today), is the most likely origin of the term, with the ‘Bi-” prefix in “Binondo” indicating Binondo’s location relative to Tondo.

  2022年10月17日

• The Chinese Mestizos: Intelligent, Active, and Wealthy
  Over the course of the 17th to 19th centuries, the treatment of the Chinese improved, largely because of intermarrying with Filipinos, and their indispensable role in the Philippine economy. At the end of the 1800s, there were so many wealthy and mestizo Chinese in the Philippines that they comprised 23 percent of the population of Filipinos and mestizos. According to Corpuz (2007), the Chinese mestizos in the Philippines at that time were “rich, active, and intelligent.”
  In the social stratification in the 19th century, the Chinese had significantly improved their status, from being a despised outsider to being an essential economic asset in the Philippines. In that period, the Spanish were still considered the altas – they were at the top, while the Indios were at the base. Meanwhile, the Chinese mestizos became a neutral populace that served as an economic link for the Spaniards and the Indios.
  Apart from the Chinese mestizos, newcomer Chinese from the mainland also settled in the Philippines and established their own close-knit communities. They built their own schools, hospitals, and cemeteries, and published their own newspapers. According to Abinales and Amoroso, The Chinese took a very prominent economic role in the 19th century as wholesalers, retailers, and producers, especially of abaca and tobacco. They also became monopoly contractors, which suited the needs of the Spanish colonial government.
  Much like many Filipinos at that time, the Chinese who chose to settle in the Philippines in the 17th to 19th centuries proved to be resilient, resourceful, and stubborn in the face of abuse, maltreatment, and racism.

  2022年10月17日

• THE POPULATION HISTORY OF THE CHINESE IN THE PHILIPPINES:AN EVALUATIVE HISTORIOGRAPHY
  This essay evaluates recentscholarship on the history of the Chinese in the Philippines through a discussion of our current knowledge of Chinese population and migration data during the colonial period. It identifies new sources and argues for the importance of certain frameworks in the study of Chinese population history in the Philippines. It recommends the use of a stronger transnational framework with a sensitivity to anthropological concerns, such as the formation of a Chinese family identity, and finding the translocal within the transnational community.

  2022年10月17日

• Binondo is the world’s first, and therefore the oldest, Chinatown in the world! Those humble streets located at the heart of Manila were established in 1594 and remain to be of cultural significance to local Chinese. Here, one can find historic sites such as the Capitol Theatre (designed by National Artist Juan Nakpil), the 100-year old China Banking Corporation Building, and various Chinese eateries frequented by locals and tourists alike.

  2022年10月17日

• “对于即将长大的孩子们，泰国社会风险太大了吗？”玛希隆大学人口与社会研究所在一封公开信中提出这个问题。在过去四年中，平均每年有7631名泰国儿童死亡。
  2022年10月6日发生在廊莫那浦府的暴力事件夺走了许多人的生命，其中大多数是小孩。第二天玛希隆大学人口与社会研究所发出公开信呼吁所有部门将儿童和青少年的安全放在首位。
  参考统计2017-2020年公共卫生部战略和规划厅的信息表示，自1972年以来，泰国的出生率持续下降，2021年，泰国首次出现出生人数少于死亡人数的情况。
  在过去的四年中，从2017年-2020年，泰国0-4岁、5-9岁和10-14岁的儿童分别有19304、4545和6766名死亡，平均每年有7631人死亡。
  0-4岁儿童死于非疾病引起的外因。这包括2203起死亡事故（超过0-4岁儿童死亡人数的十分之一）和5-14岁儿童死亡人数5612人（几乎占5-14 岁所有儿科死亡人数的一半）
  这让很多人开始思考，泰国社会对于生孩子和建立家庭给予多么的安全和支持，对于孩子的成长来说泰国社会是不是太危险了？

  2022年10月16日

• 10月9日，泰国川喜登大学（萱律实大学）公布了一项全国民意调查，在2022年10月3-6日期间，对全国1067人进行了调查，结果发现，如今有54.54%的人民入不敷出，45.46%可以满足开支。在价格过高的商品中，排名第一的为油价和出行费用，占82.93%，其次为水电费，占71.19%。
  在希望政府采取的行动中，排名第一的是控制商品价格、降低产品价格，占85.73%，其次为降低汽油税，占68.43%。泰国的穷人数量增加到了2000万人，其中有80.73%的受访者认为，是物价高企导致收入不够用所致，74.72%的受访者认为是失业人群增加所致。在希望政府提供的帮扶措施中，78.32%的受访者认为应该创造机会、创造收入，强调长期自力更生，77.19%的受访者认为应该认真并持续解决问题，77.32%的受访者认为政府无法解决“穷人”的问题，59.32%的受访者认为“物价高企”的问题也不能得到解决。
  从深入调查的结果来看，入不敷出的职业前3名依次为工薪阶层、学生以及个体商贸经营群体。这可能是因为上述三个群体是没有固定收入的群体，因此存在入不敷出的问题。物价高企的问题对人们的消费产生了巨大的影响，导致人民没有收入可用，新冠肺炎疫情的暴发更是导致众多人群失业、待业，不得不借钱消费，从而导致了债务的增加，穷人或低收入者比例增加。
  川喜登大学教育学讲师助理教授吉维盟透露，因新冠肺炎疫情影响，经济和就业形势受到了巨大冲击，导致更多人失业、没有收入或者是降薪，人们的收入也不足以满足日常生活开支，这也意味着穷人多了。当“收入少”但“商品价格更贵”时，就意味着没有足够的钱来糊口。尽管政府在多个项目中都有帮助百姓生活成本的措施，但也只是短期的解决方案。因此长期解决方案，特别是对全系统结构性问题的规划，产生可持续的现实成果，对于本届政府来说一个挑战。此外，更重要的就是要根据当前的社会经济背景，出台不断解决问题的机制和方案。而且政府提出的“2022年9月30日消灭贫穷”的愿景，现在更是连影都没有见到，因此需要继续寻找解决问题的方案。

  2022年10月16日

• 泰国演员获得的另一份殊荣！近日，电影《浮生六相》中的少年英雄马里奥·毛瑞尔再次在泰国娱乐界声名鹊起，他受邀出席了2022釜山国际电影节亚洲之星颁奖典礼，并荣获“亚洲面孔奖（Face of Asia）”。据悉，这是一项专门颁发给2022年度表现最出色的亚洲演员的奖项，由釜山国际电影节与《嘉人》杂志共同选出。
  颁奖典礼于2022年10月7日星期五，在韩国釜山天堂酒店举行。
  马里奥站在领奖台上表示，感谢《嘉人》杂志和釜山国际电影节给予了我这份殊荣，同时还要感谢Phanthevanop老师，是他告诉我“表演可以改变世界”，即使他已经不在这个世界上了，但却始终存在于我们的心中。我相信，当我们仰望天空时，一定会看到他的笑容，他永远与我们同在。

  2022年10月16日