Reinforcement PPT 2During the "crisis years" of Sino-Spanish relations in the Philippines, the reactions of the Catholic Chinese were mixed. The leader of the 1603 Chinese rebellion was Juan Suntay (Ontal), a wealthy Catholic. But another Catholic, Juan Bautista de Vera Eng Kang, headman ‘of the Chinese community, sought to mediate between the two sides. And when the rebels moved on Binondo the Spanish defenders were assisted by recruits from among the Catholic Chinese there. In the 1639 Chinese uprising, churches were looted and images overturned. A few of the participants were Catholics. But the Chinese of Binondo were herded into their church by the Dominicans and remained at peace.Neither the 1662 nor the 1686 crises seems to have involved the Catholics. But Catholic Chinese were very much involved in Chinese support of the English invaders of the Philippines in 1762— 64 In 1762, as part of the Seven Years’ War, in which England and Spain were on opposite sides, the English East India Company dispatched a squadron from Madras to the Philippines. Manila was occupied for the remainder of the war, and the Spanish government forced into exile in Pampanga province. The English attempted, with considerable success, to woo the Chinese to their side. Because an expulsion of 1755 had removed most non-Catholics, the majority of the Chinese who remained were avowedly of that faith, and might have been expected to show some sympathy toward Spain.Nevertheless, they served with the English forces as fighters and laborers, and an armed body of 5,000 Chinese made an unsuccessful assault on the Spanish government in exile. After the English left the Philippines and the Spaniards returned to Manila, the Spanish government issued the last of many Chinese expulsion orders in 1766. All Chinese who had sided with the English were expelled; but Catholic Chinese who had done so were particularly censured because "they apostasized, abandoning the Catholic Religion ... proclaiming and applauding the aforesaid British nation as being bet- ter than the Spaniards, having neither priests, Mass, sermons, Confession, nor prayer. They threw off from their necks the Rosary and rid themselves of all the signs of Catholics"although a nominal acceptance _of| Catholicism did not cause a Chinese to identify, himself with Spain, this is not to say that the Chinese were the unassimilable cultural minority’ the Spaniards popularly believed them to be. Assimilation was a constant process throughout| the period of Spanish rule. It was facilitated by the almost complete absence of Chinese women, which led to a high rate of Chinese-indio intermarriage, both _legally’ recognized and otherwise. Given this pattern of intermarriage, the direction of social assimilation was toward the native element, not the European. But cultural assimilation was a more complex matter. To a Chinese, who considered himself representative of a superior culture, there was attractiveness aboutBut Spanish religious-cultural policies mitigated the existing cultural pluralism by making Spanish: culture, in however diluted a form, available to non-Spanish groups and individuals. Thus, for a Philippine Chinese, the direction of cultural assimilation could be and was toward a! hispanized Philippine culture, not a pure indio In the early years of Spanish rule the government, while trying to keep apart unconverted Chinese and indias, attempted to encourage intermarriage when uncultivated tracts of land offered to Catholic Chinese who marriedBut farming was of limited interest to the Chinese. It is probable that this inducement to baptism and marriage was not particularly attractive and that consensual unions of Chinese and indias were a common practice, as indeed they were later. In the Spanish attempt to assimilate the Chinese by marrying Catholic Chinese to indias, special notice should be taken of the mission parish § activities of the Dominicans and Jesuits in Binondo and Santa Cruz, across the river from both the Spanish city of Manila and the Paridn. Binondo was founded as a Chinese town in % 1594.A royal order for the expulsion of all Chinese had been received, but Governor Dasmarifias, realizing the city's need for at least a small group of Chinese, purchased a tract of land across the river from the city and gave it to a group of prominent Chinese merchants and artisans as ithe basis for a new settlement, once the Paridn was deserted. The land was given in perpetuity, to be tax free and inalienable, with limited self-governing privileges attached. Although the original purpose of the grant was simply to insure the availability of goods and services for Manila, without reference to religious ‘or cultural questions, the enterprise of the Dominicans, who took Binondo as their parish, soon made of it a community of married Catholic ‘Chinese. |Non-Catholic Chinese in the Binondo area were} missionized, baptized, married, and added to the’ community of married Catholics. By 1600 this group had reached a size of| perhaps five or six hundred. There were high hopes that the mestizo progeny’ of these Chinese would excel in higher education and help the Dominicans in the spiritual conquest of China. This Catholic Chinese community was confirmed in its privileges repeatedly during the seventeenth century. As early as 1602 a claim to the area occupied by the community was filed by a group of indios, but the issue was decided in favor of the Chinese. When the Paridn was destroyed during the Chinese uprising of 1639, Governor Fajardo rebuilt it in Binondo.But the Catholic Chinese, with the aid of their mestizo offspring, protested vigorously and the Paridn was removed to its old location. In 1686 a long-standing dispute involving land claims in Binondo by the Jesuits and the Hospital of San Juan de Dios was decided in favor of the Catholic Chinese and mestizos, and non-Chinese settlers in Binondo were directed to pay rent to them. Clearly, Binondo, by the seventeenth century, was intended to be a settlement for Catholic Chinese and their mestizo descendants, and ultimately, in the continued absence of Chinese women, an all-mestizo community. But such a community, once developed beyond a certain point, could not be dissolved with ease and its members assimilated into indio society. This was true even after indios began to settle in Binondo.Chino Pansiters, The result was what might be expected: acculturation without complete assimilation and the formation of separate communities _of| Chinese, mestizos, and indios within Binondo. At first, when their numbers were small, the mestizos sided with the Chinese against the indios, and in 1687 the two formed the Gremio de Chinos de Binondo, a kind of combined municipal governing corporation and religious sodality, headed by ten Chinese "captains" and five mestizo "captains." Later, as the mestizos became the leading element in Binondo, they broke away from the Chinese, forming their own Gremio de Mestizos de Binondo in 1741. There were now three gremios in Binondo, each! claiming superiority in civil and ceremonial affairs within the town. The mestizos made good their! claim.While this was going on in Binondo, the Jesuits had established a similar "reduction," or mission’ settlement, primarily for Catholic Chinese, in| Santa Cruz between 1619 and 1634. Little is known about the history of this community, except that the three gremio arrangement that developed in Binondo occurred there as well. Both the Binondo and Santa Cruz communities of married Chinese Catholics were segregated from the non-Catholics of the Parién. Marriage was considered to be of such importance as a means of assimilation that whenever Catholic Chinese residing in the provinces were ordered to return to Manila, unmarried Catholics were sent to the Paridn, but married Catholics to Binondo or Santa Cruz. ‘And although some effort was made to keep! unmarried Catholic Chinese who lived in the Paridn separated somehow from the non- Catholics there (an impossible feat), it was considered more important to segregate those who were both baptized and married. Questions of policy and legality aside, intermarriage was a first step toward lassimilation. The mestizo offspring of the! Chinese, reared by their Catholic mothers, were almost all Catholics. Questions of policy and legality aside, intermarriage was a first step toward assimilation. The mestizo offspring of the Chinese, reared by their Catholic mothers, were almost all Catholics. They identified themselves. with the Philippines and with Spain, not with China.cn CMa MUNE ea cetlad Cone Necen cc MAIS ese Regi eee meme Meg Mrs eer america made proud claims that they always supported Spain against the Chinese, Eten ae ke N Neca on Ree RO unease Cus anaes CRU NS ne oat aR KON US [Snel euet es SIR oie conan om oa ee uni SUNY aioe reece aie) FC arate) MOO OYA atc YAR UrS See rSaneeuaaneurene Remorse Lomas sean oN ce Rese: non-Catholic Chinese and Catholic indios, and OMe Me Clery ns el cea L er Om geo ARMs iat OTS mR rem cele UTIL LC Sse Meco eM acces sun oma Chinese mestizos, 1750-1850 In modem Philippine history a kind of watershed occurs around the middle of the eighteenth' century. The determinants of this demarcation! ‘are economic change and social change.