Project MUSE®: Philippine Studies: Historical and Ethnographic Viewpoints - Latest Articles
https://muse.jhu.edu/journal/531
Project MUSE®: Latest articles in Philippine Studies: Historical and Ethnographic Viewpoints.daily12026-05-14T00:00:00-05:00text/htmlen-USVol. 59 (2011) through current issueLatest Articles: Philippine Studies: Historical and Ethnographic ViewpointsTWOProject MUSE®Philippine Studies: Historical and Ethnographic Viewpoints2244-16382244-1093Latest articles in Philippine Studies: Historical and Ethnographic Viewpoints. Feed provided by Project MUSE®Editor's Introduction
https://muse.jhu.edu/article/987631
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Japan's reign in the Philippines during the Second World War is seen as a period of extreme violence. Often neglected, however, are the subtle political changes that happened during these tumultuous years. Japan's promotion of the Greater East Asia Co-Prosperity Sphere (GEACPS), for instance, has to be understood in relation to preexisting notions of Asian solidarity among local politicians. How then did the experience of Japanese colonialism affect the ideas of pan-Asianism espoused by certain segments of the Filipino elite? Motoe Terami-Wada's "Jose P. Laurel and the 1943 Assembly of the Greater East-Asiatic Nations," the lead article of this thematic issue, ponders on this question to uncover the interplay
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Project MUSE®https://muse.jhu.edu/2026-05-14T00:00:00-05:00https://muse.jhu.edu/journal/531/image/coversmallEditor's Introduction2026-04-14text/htmlen-USEditor's Introduction2026-04-142026TWOProject MUSE®60192026-05-14T00:00:00-05:002026-04-14Jose P. Laurel and the 1943 Assembly of the Greater East-Asiatic Nations
https://muse.jhu.edu/article/987632
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The Japanese invading forces' justification for occupying the Southeast Asian region, including the Philippines, was to liberate the area from Western colonialism and establish a prosperous region by uniting the Asian people based on pan-Asianism. The 1943 Assembly, which was held in Tokyo on 5–6 November, was one of the last attempts by Japan to solicit cooperation from Southeast Asian leaders in building the Greater East Asia Co-Prosperity Sphere (GEACPS) and to pursue an end to the conflict with the Allies—preferably with a more advantageous military position that could be used at the negotiating table. Pres. Jose P. Laurel was one of the participants, representing the newly created Philippine republic.In this
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Project MUSE®https://muse.jhu.edu/2026-05-14T00:00:00-05:00https://muse.jhu.edu/journal/531/image/coversmallJose P. Laurel and the 1943 Assembly of the Greater East-Asiatic Nations2026-04-14text/htmlen-USJose P. Laurel and the 1943 Assembly of the Greater East-Asiatic Nations2026-04-142026TWOProject MUSE®1603482026-05-14T00:00:00-05:002026-04-14Remaking Rizal: Propaganda, Agency, and National Identity in the Wartime Philippines
https://muse.jhu.edu/article/987633
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José Rizal, the foremost figure of Philippine national identity, has been a site of contention since his execution by the Spanish colonial regime in 1896. His image, far from being a static representation of a historical figure, has been strategically deployed and reshaped by successive colonial powers and Filipino leaders alike, each seeking to mold his legacy to serve their own political agendas. This article examines a particularly understudied period in this struggle for Rizal's symbolic meaning: the Japanese occupation of the Philippines from 1942 to 1945.The American colonial regime had already perfected the art of deploying Rizal for imperial purposes. After defeating Filipino revolutionaries, American
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Project MUSE®https://muse.jhu.edu/2026-05-14T00:00:00-05:00https://muse.jhu.edu/journal/531/image/coversmallRemaking Rizal: Propaganda, Agency, and National Identity in the Wartime Philippines2026-04-14text/htmlen-USRemaking Rizal: Propaganda, Agency, and National Identity in the Wartime Philippines2026-04-142026TWOProject MUSE®1138112026-05-14T00:00:00-05:002026-04-14Occupied and Oppressed: Atrocities of the Oie Butai in Negros Oriental During the Second World War (1944–1945)
https://muse.jhu.edu/article/987634
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Japanese atrocities in the Pacific during the Second World War were inexplicably horrible and egregious. These stories have shaped the historical memories of many people who fell victim to Japanese war crimes—the Koreans, Chinese, Filipinos, and even the Americans, with the many accounts of harsh treatment toward American prisoners of war (POWs). However, as Edward Drea (2006, 3) pointed out: "Japan's crimes against Asian peoples had never been a major issue in the postwar United States, and—with the exceptions of former US prisoners of war held by the Japanese—even remembrance of Japanese wartime atrocities against Americans dimmed as years passed." With the hopes that these stories will not be forgotten, authors
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Project MUSE®https://muse.jhu.edu/2026-05-14T00:00:00-05:00https://muse.jhu.edu/journal/531/image/coversmallOccupied and Oppressed: Atrocities of the Oie Butai in Negros Oriental During the Second World War (1944–1945)2026-04-14text/htmlen-USOccupied and Oppressed: Atrocities of the Oie Butai in Negros Oriental During the Second World War (1944–1945)2026-04-142026TWOProject MUSE®1713572026-05-14T00:00:00-05:002026-04-14In Memoriam: Raul Pertierra 1941–2024
https://muse.jhu.edu/article/987635
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It was with great sorrow that we learned of Dr. Raul Pertierra's passing on 7 April 2024. Here we celebrate his life and achievements as our esteemed colleague, mentor, and friend.Dr. Pertierra had a respected academic career, both in Australia and in the Philippines, during which he provided insightful supervision of and keen engagement with students and scholars at all levels, over many years.Raul was born in Baguio in 1941 and received his foundational education in the Philippines. He completed his undergraduate and postgraduate anthropology studies at Macquarie University in Australia, where he honed his teaching and scholarly engagement. In 1988 he published his doctoral thesis (Pertierra 1979) as his first
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Project MUSE®https://muse.jhu.edu/2026-05-14T00:00:00-05:00https://muse.jhu.edu/journal/531/image/coversmallIn Memoriam: Raul Pertierra 1941–20242026-04-14text/htmlen-USIn Memoriam: Raul Pertierra 1941–20242026-04-142026TWOProject MUSE®266752026-05-14T00:00:00-05:002026-04-14Religion, Politics, and Rationality in a Philippine Community by Raul Pertierra
https://muse.jhu.edu/article/987636
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The copy of Religion, Politics, and Rationality in a Philippine Community (Pertierra 1988) that I am working over tells a story of its own about Raul Pertierra's contribution to the development of Philippine scholarship and his ability to connect scholars. It was a well-worn edition when I came across it. The plastic that once protected its cover has long come loose at the edges as the result of the life it spent being read in humid climes and crinkles as I turn the pages. When I go to the last page to consult the index, I see the price (in ₱) written in pencil. I bought this pre-loved copy from a shop in Cubao, around the corner from a restaurant where Raul once joined me and a group of young scholars then
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Project MUSE®https://muse.jhu.edu/2026-05-14T00:00:00-05:00https://muse.jhu.edu/journal/531/image/coversmallReligion, Politics, and Rationality in a Philippine Community by Raul Pertierra2026-04-14text/htmlen-USReligion, Politics, and Rationality in a Philippine Community by Raul Pertierra2026-04-142026TWOProject MUSE®148602026-05-14T00:00:00-05:002026-04-14Raul Pertierra's Foundational Essays
https://muse.jhu.edu/article/987637
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In my foreword to Raul Pertierra's (1995) Philippine Localities and Global Perspectives, I wrote that, although "anthropology must construct and critique theory," many Filipino intellectuals resist theorizing; they insist on "action" (Zialcita 1995, vii). However, Filipino anthropologists cannot be content with merely producing ethnographies, well-researched and well-written though they be, that their colleagues in the better-funded universities of the First World can use in constructing "broader models" (Zialcita 1995, viii) to explain behavior. That would parallel the situation in the economic sphere where Third World countries "produce raw materials and assemble them into a semifinished form" (Zialcita 1995
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Project MUSE®https://muse.jhu.edu/2026-05-14T00:00:00-05:00https://muse.jhu.edu/journal/531/image/coversmallRaul Pertierra's Foundational Essays2026-04-14text/htmlen-USRaul Pertierra's Foundational Essays2026-04-142026TWOProject MUSE®421762026-05-14T00:00:00-05:002026-04-14Dr. Raul Pertierra: Trailblazing the Anthropological Study of New Media in the Philippines
https://muse.jhu.edu/article/987638
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Dr. Raul Pertierra pioneered the anthropological study of new media in the Philippines. During the early years of mobile communication at the start of the twenty-first century, Pertierra and his collaborators were the first to provide a comprehensive empirical and theoretical account of Filipinos' obsession with texting. Through careful ethnography and insightful application of anthropological and sociological theories, Pertierra linked the popularity of texting and mobile phones to local norms of sociality and Philippine modernity. For over a decade, he studied how new media have become integrated into the everyday lives and relationships of Filipinos in the homeland and the diaspora.Pertierra's ethnographies
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Project MUSE®https://muse.jhu.edu/2026-05-14T00:00:00-05:00https://muse.jhu.edu/journal/531/image/coversmallDr. Raul Pertierra: Trailblazing the Anthropological Study of New Media in the Philippines2026-04-14text/htmlen-USDr. Raul Pertierra: Trailblazing the Anthropological Study of New Media in the Philippines2026-04-142026TWOProject MUSE®244902026-05-14T00:00:00-05:002026-04-14Raul Pertierra: A Friend and a Scholar
https://muse.jhu.edu/article/987639
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Raul Pertierra and I were good friends. I first met Raul in the early 1980s as a fellow Philippine studies enthusiast, although he was more senior to me and, indeed, was one of my PhD thesis examiners. I came to know Raul much better in 1986 when we both had academic appointments at the University of New South Wales in Sydney, Australia. After that we mainly met up in the Philippines during field trips and overseas conferences; then, once Raul had shifted back to Manila, my wife, Lenny, and I often stayed at Raul's house in Cubao, or occasionally at what he described as his "nipa hut" in Laguna. As many others will attest, he was always a generous and engaging host.The quality I always found most impressive in Raul
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Project MUSE®https://muse.jhu.edu/2026-05-14T00:00:00-05:00https://muse.jhu.edu/journal/531/image/coversmallRaul Pertierra: A Friend and a Scholar2026-04-14text/htmlen-USRaul Pertierra: A Friend and a Scholar2026-04-142026TWOProject MUSE®384972026-05-14T00:00:00-05:002026-04-14Dialogues with Raul Pertierra
https://muse.jhu.edu/article/987640
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Sometime in the 1990s, when I was a graduate student at the University of the Philippines (UP) Diliman undertaking units toward my PhD in anthropology, I became aware that an Australian-based professor, Raul Pertierra, would be teaching a graduate course titled The Sociology of Knowledge at the Department of Sociology. I was then familiar with Raul's book Religion, Politics, and Rationality in an Ilocano Community (Pertierra 1988), which I had admired for its impressive title, but I wondered about its limited ethnographic detail of the field site. I sat in on his course, which was my first face-to-face acquaintance with Raul, who, I recall, was quite happy to have more students in the room, officially enlisted or
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Project MUSE®https://muse.jhu.edu/2026-05-14T00:00:00-05:00https://muse.jhu.edu/journal/531/image/coversmallDialogues with Raul Pertierra2026-04-14text/htmlen-USDialogues with Raul Pertierra2026-04-142026TWOProject MUSE®290312026-05-14T00:00:00-05:002026-04-14