建乡,建国: Civic Engagement and Political Implications of the Chinese-Filipino Community in the City of Iloilo

WEST VISAYAS STATE UNIVERSITY
COLLEGE OF ARTS AND SCIENCES

Iloilo City
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建乡,建国: Civic Engagement and Political Implications of the Chinese-Filipino
Community in the City of Iloilo
An Undergraduate Thesis Proposal Presented to the
Faculty of the College of Arts and Sciences
West Visayas State University
Iloilo City
In Partial Fulfilment
Of the Requirements for the Degree
Bachelor of Arts in Political Science
By
Reno Dave N. Alkonga
Jayson B. Paja
March 2018
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建乡,建国: Civic Engagement and Political Implications of the Chinese-Filipino
Community in the City of Iloilo
Reno Dave N. Alkonga
Jayson B. Paja
Chapter 1
Introduction to the Study
Chapter 1 covers seven parts: (1) Introduction, (2) Epistemological Framework,
(3) The Objectives and Statement of the Problem, (4) Significance of the Study, (5)
Definition of Terms, (6) Delimitation of the Study, and (7) Researchers’ Reflexivity.
Part One, Introduction/Background of the Study, gives the basic information
about the choice of research problems.
Part Two, Epistemological Framework, introduces the reader to the framework
and theories used for the study.
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Part Three, Objectives and Statement of the Problem, introduces the general and
specific objectives of the study and enumerates the variables used.
Part Four, Significance of the Study, discusses the benefits derived from the
results of the study and the people who would benefit from them.
Part Five, Definition of Terms, presents the conceptual and operational
definitions of important terms used in the study.
Part Six, Delimitations of the Study, sets the limits and scope of operation
throughout the study and the research design used.
Part Seven, Researchers’ Reflexivity, states the researchers’ summary to help
them identify how their personal features, experiences, beliefs, feelings, cultural
standpoints, and predispositions may affect their research and to convey the material to
other scholars for their consideration of the study's credibility, authenticity, and overall
quality or validity.
Background of the Study
建乡，建国 (jiàn xiāng, jiàn guó). A Chinese phrase which directly translates to
“build the hometown, build the country”, emphasizing the importance of the different
ethnical communities and, in this study, with particular focus on the Chinese-Filipino
community in the city in assuming their roles in the development of the country.
The Chinese-Filipino community has always been a less visible community when
you talk about ethnic minorities in the country because the first thought that usually
comes into mind are Aetas, Badjaos, Maranaos and such. Chinese-Filipinos (or as we
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colloquially address them, the Tsinoys) are also part of a group of people that may be
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considered an ethnic minority as they have different cultural identity, traditions, ethnic
origin and they even have different outlooks in different aspects like politics and
business from the native Filipinos. Though, unlike other ethnic groups, Tsinoys don’t
often speak their minority issues out because of their economic firepower and
presumably it often plays to their advantage because of the basic thought of business
that the less the competitor, the more the profit.
The Chinese-Filipino community in the Philippines is one of the largest overseas
Chinese communities in Southeast Asia, comprising nearly 1.8% of the country’s total
population or approximately 1.5 million of Filipinos with pure Chinese ancestry comprise
of this (Angara, 2013). The Chinese heritage stems mainly from trading; Chinese people
historically migrated to Southeast Asian countries to seek better opportunities, live in a
relatively close circle and seldom communicated with the mainstream society which
created an unfavorable image (Tan, 2014). In Iloilo, Chinese communities thrived to
become one of the business foundations of the city. Like other Chinese communities in
other provinces, trading was the main reason why they’ve settled here. Fast forward
2017, the presence of Tsinoys is really evident in Iloilo City with businesses all over the
place owned by numbers of known and unfamiliar Chinese businessmen that makes the
Iloilo Chinatown the center of commercial and trading of the city. The Tsinoys are also a
force in population here as it is evidently seen through numerous Filipino students with
Chinese descent in Public, Private and Chinese-private schools all over the city and being
one of the few cities in the country with over 50,000 inhabitants with Chinese- Filipino
descent (Tan, 2014). Despite that, the Chinese Filipino Community was not well
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represented in public service in the past years. All of the information lead to the fact
that the Chinese Filipino in Iloilo is relevant but plays a silent role of a minority.
The Chinese-Filipino community in the city of Iloilo has always kept close circles
and that likely brings up several issues. Firstly, the minimal involvement in politics and
public service results to almost non-existent attention and help from the Local
Government Unit for the LGU brings an implication that there is nothing more to be
improved on their endeavors. Secondly, the community’s role to play is also a vital
dilemma amongst the people within it. The Filipinos have the general belief that the
Chinese-Filipino community only have to excel in business and not more than that. That
limits them to several opportunities away from politics. Lastly, since there’s no policy or
program to help proliferate the Chinese-Filipino businesses, it is always dependable on
the LGU’s initiative to help the community and it’s always going to be a wild guess
whether the Chinese-Filipino businesses have had its ceiling or not.
The researchers ventured on this line of study because like any other ethnic
minority in the Philippines, the Chinese Filipino minority is experiencing the same
problems and dilemma, and are no different. Different minorities have been already
discussed and put in research platform but never the Chinese Minority. It’s always been
the Chinese privilege (because somehow, they’re sustainable enough to survive the
status of a minority) that people talk about and not their problems and potentials. The
researchers as well think that their lack of representation in politics and public
governance can lead to future problems like the consequences of minimal opportunities
to put up or extend business and give back to the city in a way of giving more jobs.
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Epistemological and Theoretical Framework
Constructivism. The theory is generally articulated mechanisms by which
knowledge is internalized by learners. Through processes of accommodation and
assimilation, individuals construct new knowledge from their experiences. Constructivism
is often associated with pedagogic approaches that promote active learning, or learning
by doing (Piaget, 1968). This pertains to the participants. It refers to the knowledge
constructed based on their actual experiences on social mobilization and ethnic
identification.
In this study, constructivism acts as a foundation for theories, building from the
way our participants accommodate and assimilate their experiences and to what extent
they apply learnings from their experiences. Their internalized knowledge is therefore
“constructed” in order to create a posteriori distinction between their experiences that
are a priori.
Interpretivism. It involves researchers to interpret elements of the study, thus,
interpretivism integrates human interest into a study. Accordingly, interpretive
researchers assume that access to reality (give or socially constructed) is only through
social constructions such as language, consciousness, shared meanings, and
experiences.
Following closely behind constructivism, interpretivism is used in the study due to
the nature of the participants which are:
(a) They share a common ethnicity,
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(b) They share a common culture, and,
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(c) They share a common language.
These points integrate human interest into the study by bringing out and
presenting the human nature and reality of the participants in the study.
Public Sphere Theory (Offentlichkeit). Based on the work of Jurgen
Habermas (1962), it is expressly stated that the public sphere (See Figure 1 pp. 11) is a
"a theater in modern societies" and that "political participation is enacted through
medium of talk". The public sphere is distinct from the official economy and centers on
the idea of participatory democracy and how public opinion becomes political action.
The public sphere has the following conditions from which it is formed: (1)
formation of public opinion, (2) all citizens have access, (3) conference in an
unrestricted fashion, (4) debate over general rules governing relations.
In Figure 1 (pp. 11), “cognition” refers to the congress of individuals or groups in
society wherein they “communicate”, forming a public opinion that with the proper
mobilization is translated into “cooperation”, thereby affecting the overlapping circles
throughout the public sphere.
With this theory, the researchers aimed to identify the extent of civic
engagement and political implications of the Chinese-Filipino community in the city of
Iloilo in their own public sphere. The public opinion of the member of the community
may be voiced out through its formation and may be translated into political action.
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Figure 1. The public sphere theory (Offentlichkeit). (Based on the work of Jurgen
Habermas (1962)
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Statement and Objectives of the Problem
The research aimed to understand and become aware of: (1) The nature and
forms of civic involvement (political, economic, socio-cultural, and religious) of the
Chinese-Ilonggos, (2) the extent of civic involvement of the Chinese-Ilonggos, (3) the
political implications of civic involvements of Chinese-Ilonggos. As an attempt to answer
the questions, the main propositions of the research was to look into the involvement of
the Chinese-Filipino community and its impact in Iloilo City in socio-economic and
political implications.
This paper sought to analyze the effects of cultural difference of Chinese-Filipino
citizens in view of politics and economic aspects and their impact in Iloilo City as well as
the political implications the Chinese-Filipino citizens may or may not have through their
participation and engagement in civic work, be it social, economic, cultural, religious, or
political.
The objective rests on the assumption that the city of Iloilo has a multicultural
background and thus the Chinese-Filipino minority and other ethnic communities have a
great effect on the politics and economy of the city of Iloilo.
Significance of the study
This study aimed to deliver significant endeavor in promoting ideas for political
and socio-economic platforms centered towards interests of not just the Chinese-Filipino
minority but other ethnical minorities in the city of Iloilo, as well.
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Specifically, the study aims to give significant contributions to:
Future policies. The research’s results may open up to an undiscussed
approach that would cater to the success of the city as a whole while giving enough
opportunities to the citizens in minority groups. This research may also give insights to
the policy-making body as to what other aspects they need to look for and improve in
order to foster the development of the ethnic communities in the city. Lastly, at the end
of this research, the researchers may be able to suggest a raw policy taken from the
findings of the study that would tackle how the city should help the Chinese-Filipino
minority.
Scholarly Works in Political Science. The research results may contribute to
the multiple discussions and discourses on the topic of political sociology or how power
is constructed in society. The usefulness of political science may be further expanded in
the research with deeper or broader studies conducted to supplement the results of the
current study that would allow questions of greater scope to be answered in a
collaborative manner.
Future researchers. This research can be used as a reference to future
researches in contribution to the importance of the study to political science regarding
the same topic. This research will also provide perspectives and literature to the studies
of mobilization of ethnic minorities through analyzing their political implications through
their civic engagement that may give rise to other ethnic political identities and ethnic
social movements. Political scientists, analysts, sociologists, and future researchers of
other fields may also be given further understanding into the impact of ethnic minorities
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in the city of Iloilo in the socio-economic and political sphere.
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Civic welfare organizations. The study may be used as a basis on the
reasons for participation in different civic activities akin to philanthropy and charity and
as such, civic welfare organization may dissect the factors mentioned in the paper and
model their framework after it, allowing a possibility for greater and wider participation
in their organizations and activities.
The Chinese-Filipino Community. The paper wishes to help mobilize the
Chinese-Filipino Community by laying out answers to the grey areas discussed in
research questions. It would also raise awareness to those outside the community that
who may be able to shape the status quo and make a more conducive society not just
for the Chinese-Filipino minority but for other ethnic minorities, as well. It will also pave
way to greater understanding among the members of the community that would help
them prosper in their own endeavors.
General Population. The paper also acknowledges the role of the individual in
their impact and implications on civic engagement and the researchers, therefore, find
that this paper may be of benefit towards the general public as it does not only tackle
the civic engagements of the Chinese-Filipino community but reasons for engagement
that may also hold true for other individuals outside the Chinese-Filipino community.
Civic knowledge helps citizens understand their interests as individuals and as members
of groups. The more knowledge we have, the better we can understand the impact of
public policies on our interests, and the more effectively we can promote our interests in
the political process.
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Definition of Terms
The following is the list of conceptual and operational definitions of the important
terms used to avoid misinterpretations for the purpose of clarity and understanding of
the study.
Civic engagement-- or civic participation, according to the American Psychological
Association, is "individual and collective actions designed to identify and address issues
of public concern". It can be defined as citizens working together to make a change or
difference in the community. Civic engagement includes communities working together
in both political and non-political actions. The goal of civic engagement is to address
public concerns and promote the quality of the community (Delli, 2016).
In this study, “civic engagement” refers to the activities the participants take part
in. Be it social, economic, cultural, religious, or political.
Socioeconomics-- refers to the social science that studies how economic activity
affects and is shaped by social processes. In general, it analyses how societies progress,
stagnate, or regress because of their local or regional economy, or the global economy
(Eatwell, et. al, 1987).
In this study, “socioeconomics” refers to the analysis of the relationship between
Iloilo City and Chinese-Filipinos inhabiting the city.
Political Implications--refers to the possible consequences or effects a
possible action may have on the decision makers and people who possess and can
exercise power- groups as well as individuals (Valliere, 2016).
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In this study, “political implications” refers to the direct or indirect implications
the civic engagements of Chinese-Filipinos may or may not have in the city of Iloilo.
Chinese Filipino/Tsinoy-- Chinese Filipinos are Filipinos of Chinese descent,
mostly born and raised in the Philippines (Palanca, Ellen. “Chinese Filipinos”. 2003).
In this study, “Chinese-Filipino” refers to the research’s participant, specifically
residents of Iloilo City and of Chinese descent. The terms Chinese-Filipino and Chinese-
Ilonggo are used interchangeably in this study as the participants are qualified to both
entitlements.
Community--refers to a group of people who live in the same area such as a
city, town, or neighborhood. It can also refer to a group of people who have the same
interests, religion, race, etc (Merriam-Webster, 2017).
In this study, “community” refers to the Chinese community in Iloilo City.
Cultural Identity--refers to the identity or a feeling of belonging to a group. It
is a part of a person’s self-perception and is related to nationality, ethnicity, religion,
social class, generation, locality or any kind of social group that has its own distinct
culture. In this way, cultural identity is both characteristic of the individual and also of
the culturally identical group of members sharing the same cultural identity (Ennaji,
Moha, “Multilingualism, Cultural Identity and education in Morocco”, 2005).
In this study, “cultural identity” refers to the cultural belongingness to the
Chinese Culture of the Chinese Filipino people living in Iloilo City to Chinese culture.
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Panethnic/Panethnicity--refers to a political neologism used to group various
ethnic groups together based on their related cultural origins; these are usually
geographical, racial or linguistic or all of those simultaneously (Espiritu, 1992).
In this study, the word “panethnic/panethnicity” is used to describe the city of
Iloilo as well as the public sphere.
Ethnic Minority--refers to a group of a particular race or nationality living in a
country or area where most people are from a different race or nationality (Cambridge
Dictionary, 2017).
In this study, “ethnic minority” is used to describe the Chinese-Filipino ethnic
community who reside in the city of Iloilo.
Politics--these are the activities that relate to influencing the actions and
policies of a government or getting and keeping power in a government (Merriam-
Webster, 2017).
In this study, “politics” refers to the politics in Iloilo City and it’s government.
Delimitations of the Study
(1) Although the research can be of leaning towards the subject of the Chinese-
Filipino community as well as other ethnic minorities in the city of Iloilo, the study
delimits the aims to just knowing the civic engagements of political implications of the
Chinese-Filipino community. However, as we have adopted the public sphere theory, the
researchers hold in high regard the formation of public opinion and ideas and thought
the participants may have in the general rules governing the relations of their
community with the general public.
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(2) Other factors that are not within the scope and delimitations may influence
the data gathered in this study and as such, the researchers will only focus on the civic
engagements and political implications;
(3) With a vast potential of Chinese-Filipino participants from their ethnic
minority, the researchers chose to delimit the participants to the following:
(a) of Chinese, Filipino, or Chinese-Filipino descent,
(b) Should belong to up to the 3rd Generation of Chinese in the country,
(c) Consider themselves part of the Chinese Community in Iloilo City,
(4) In the goal to scope the populace’ voice in this paper, we delimited our
participants to just the following qualifications of a Chinese-Filipino citizen:
(a) Resident of the city of Iloilo for at least 10 years,
(b) a registered voter of Iloilo City Congressional district,
(c) have voted for at least 5 local and/or national elections,
(d) is a taxpayer of the city of Iloilo,
Researchers’ Reflexivity
We, the researchers, wish to state that we set the paper’s topic to know the
influence of the Chinese-Filipino community in the city of Iloilo in a socio-economic and
political aspect. We address that we the researchers are affected as well by the
influence of the Chinese-Filipino community due to their majority of business holdings in
the city of Iloilo be it in the form of textile, hardware, or food establishments as part of
their daily lives.
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Chapter 2
Review of Related Literature
This chapter presents information and background on the socio-economic and
political impacts of the Chinese-Filipino ethnic community in the city of Iloilo as well as
information regarding the roles played by the Chinese-Filipino citizen in Iloilo city in the
scope of the city’s economy, elections, and foreign relations.
Seeking to analyze and fully extrapolate from the facts, information regarding
the Chinese-Filipino ethnic community is described.
Information on Chinese-Filipinos or “Tsinoys”, as they are colloquially referred to,
being a subject of the study, is discussed in the chapter, along with culture of Chinese-
Filipino citizens in the city of Iloilo and some background information on the ethnic
history of Chinese-Filipino citizens in the city of Iloilo as well as in the Philippines.
For this research and for future researchers, the multicultural history of the city
of Iloilo is presented for appreciation in order to fully realize the extent of the various
and distinct ethnic communities in Iloilo city in this research and for future research.
Studies and literature on ethnic mobilization, the public sphere theory, and
panethnicity is likewise provided and discussed.
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Chinese-Filipinos in the Philippines
The Chinese-Filipino community in the Philippines is one of the largest overseas
Chinese community in Southeast Asia, comprising nearly 1.8% of the country’s total
population or approximately 1.5 million of Filipinos with pure Chinese ancestry comprise
of this (Angara, 2013).
Additionally, Filipinos with at least some Chinese ancestry called “Sangleys”—
comprise a substantial minority of the Philippine population although there are no
substantial records to present the actual amount or number of this minority in the
country (Buchholt, 1993).
The first ever recorded Philippine Migration occurred in 1417 when Sultan
Paduka Batara initiated a mission to improve trade relations with Chinese emperor,
consisting of Sulu Royalties and their families (centerformigrantadvocacy.com, Retrieved
June 16, 2017).
In 1990, the approximately 600,000 ethnic Chinese made up less than 1 percent
of the population. Because Manila is close to Taiwan and the mainland of China, the
Philippines has for centuries attracted both Chinese traders and semi-permanent
residents. The Chinese have been viewed as a source of cheap labor and of capital and
business enterprise. Government policy toward the Chinese has been inconsistent.
Spanish, American, and Filipino regimes alternately welcomed and restricted the entry
and activities of the Chinese. Most early Chinese migrants were male, resulting in an
imbalance in sex ratio, at one time, as high as 113 to 1, although in the 1990s it was
more nearly equal, reflecting a population based more on natural increase than on
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immigration (Hays, 2015).
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Also according to Hays (2015), intermarriage and changing governmental policies
made it difficult to define who was Chinese. Mestizos could be considered either Chinese
or Filipino, depending on the group with which they associated to the greatest extent.
The popular usage of "Chinese" included Chinese aliens, both legal and illegal, as well
as, those of Chinese ancestry who had become citizens. "Ethnic Chinese" was another
term often used but hard to define.
In the compiled notes of Areño (2011), it was not surprising that four of Jose
Rizal’s ancestors had Chinese blood. His most illustrious Chinese ancestor, Domingo
Lam-co, was born in China. His original Chinese name was Cua Yi-lam. Probably because
of famine or political troubles, he left his ancestral home and came to Manila as one of
the refugees (Areño, 2011). Jose Rizal’s legacy and his contribution to the country is,
without question, one of the most significant and remarkable impact of a Filipino with
Chinese descent.
Since the Philippine Statistics Authority (PSA), formerly known as the National
Statistics Office (NSO), did not conduct surveys of ethnicity, there are no hard numbers
that may be used to account for the number of Chinese-Filipinos in the Philippines.
On the matters of identifying the majority Chinese ethnic groups, ethnic Chinese
may refer to the Han Chinese (漢人), the Zhonghua minzu (中华民族), or the Overseas
Chinese (海外华人). Since the research tackled Chinese-Filipinos, focused on the
Overseas Chinese ethnic group, which are defined as “people of Chinese birth or descent
who live outside the People’s Republic of China (the Mainland, Hong Kong, Macau) and
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Republic of China (Taiwan). Overseas Chinese can be of the Han Chinese ethnic majority
group or from any of the other ethnic groups in China” (Barbantseva, 2012).
According to Chua (2002), Chinese-Filipinos comprise 1 percent of the population
but control 60 percent of the economy. Presumably, they are ethnically Chinese-Filipinos
(i.e., of pure Chinese descent). If one includes, however, mixed-blood Chinese-Filipinos,
where the other part of the blood, as it were, would be Filipino, or Spanish, or may be a
combination of both, then the percentage of Filipinos of Chinese origin goes up to
around 22 percent. That is to say, more than 1 in 5 Filipinos have more than a small
amount of Chinese blood.
Filipinos with Chinese descent make up a considerable amount of the Filipino
population and workforce. If we base the statistics on Chua’s (2002) work, 60 percent of
the economy is controlled by Chinese-Filipinos, undeniably making them an important
factor in the growth of the country’s economy.
Chinese Culture in the Philippines
Many new cultural twists have evolved within the Chinese community in the
Philippines, distinguishing it from other overseas Chinese communities in Southeast Asia.
These cultural variations are highly evident during festivals such as Chinese New Year
and Mid-Autumn Festival. The Chinese Filipinos have developed unique customs
pertaining to weddings, birthdays, and funerary rituals.
Miclat (2000), asserts that integration between the two races was slow and not
smooth. Filipinos might have inherited the Spaniards’ anti-Chinese sentiments, but they
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are generally open to cultural and racial integration. The conservative Chinese families,
however, being “pure Chinese,” speak only Chinese and seek to preserve their Chinese
heritage. The ordinary Chinese Filipinos, in the meantime, straddle both worlds.
Although they are required to learn Mandarin or Pu Tong Hua in elementary and high
school, they also have to master English and Filipino for the other subjects. A large
number speak Hokkien at home, but an increasing number now speak only English
and/or Filipino. A few go back to China to learn the “real” Mandarin, but fewer Chinese
Filipinos are “pure Chinese conscious.” The latter have established roots in the country
to where their ancestors immigrated generations ago.
Ang (1996), brings to light further support of the immigration of Chinese to the
Philippines. In 1991, some Chinese tombstones were discovered in the old Parian gate
of Intramuros. The oldest tombstone was dated 1723, the first year of Yang Zheng,
Qing dynasty. The seventeen tombstones belonged to Chinese artisans and their wives.
While their last names were still Chinese, their first were Christian names. The wives
buried with them were probably Filipinos.
Printing in the Philippines was also a Chinese contribution. The first three books
in the Philippines were published by the Dominicans: the Doctrina Christiana en Lengua
Espanola y Tagala or The Christian Doctrine in Spanish and Tagalog; the Doctrina
Christiana en Letra y Lengua China or The Christian Doctrine in Chinese Script and
Language; and the Apologia por la Verdadera Religion or The Defense of the True
Religion. These books were printed using wood blocks and the Chinese xylography
method. The man who printed them was a Chinese mestizo from Binondo, Tomas Pinpin
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(Endaya et al., 1994).
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Chinese New Year is one of the merriest festivities of Chinese ancestry around
the world. But in the Philippines, this is not considered as a public holiday unlike their
Christmas and New Year celebrations. It is simply because this fluvial tradition of the
Chinese does not in any way follow the Gregorian calendar. Basically, the New Year of
the Chinese does not have a fixed date. Moreover, the start of its celebration lasts for
about 15 days with different observations and rituals for each passing day.
In the Philippines, the culture and traditions of the Chinese New Year had begun
since the time of the Spanish regime when small communities of Chinese had already
sprouted in the dazzling and magnificent 7,107 islands of the Pearl of the Orient Seas.
Incidentally, it dates back during the onset of the16th century. Over the years, these
communities of Chinese migrants are too much engrossed in interracial or mixed
marriages among Filipinos.
As their demographic number grew to an increasing number, the grandiose
festivity also became more joyous and fulfilling to be critically observed and emulated at
times for a majority of Filipinos.
The culture of the Chinese-Filipino ethnical minority in the city of Iloilo may be a
factor as to why they are the most visible as well as the minority with the largest impact
on the economy of the city of Iloilo.
Freemasonry in the Philippines
As with many Filipinos of Spanish descent, there are also Filipinos of Chinese
descent that are members of the Masonry. Although members are not allowed to speak
of their engagements in the fraternity, they do not shy from announcing their
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membership. According to the Philippine Center for Masonic Studies, “Primera Luz
Filipina”, the first masonic lodge in the Philippines was established in 1856 by Jose
Malcampo Monje, a naval captain who became the Governor General of the Philippines
from June 18, 1874 to February 28, 1877. It was placed under the jurisdiction of “Gran
Oriente Luisitano” and admitted only Spaniards. Other lodges for foreign-born residents
soon followed (Philippine Center for Masonic Studies, Retrieved 2018-02-10).
Accordingly, there also exists a Masonic Society from China that existed as far
back as 1762 (Murray, 1994). It was called the Society of Heaven and Earth or the 天地
會 (Tiandihui). When the British ruled Hong Kong, all Chinese secret societies were seen
as criminal threats and together defined as Triads, although the Hongmen (洪門) might
be said to have differed in its nature from others. The name of the "Three Harmonies
Society" (the "Sanhehui" grouping of the Tiandihui) is in fact the source of the term
"Triad" that has become synonymous with Chinese organized crime. Because of that
heritage, the Tiandihui is sometimes controversial and is illegal in Hong Kong (Wylie,
1980).
In the late 1899, the Hongmen, mostly from the U.S. came to the Philippines.
There are multiple Hongmen chapter worldwide but it is only in the Philippines that they
call themselves Masons (Sy, 2003).
Freemasonry and Chinese Masonry, although with different origins, are both
brotherhoods and organizations, entered into by both Chinese and Chinese-Filipinos,
thereby expanding the network of Chinese-Filipinos in the city of Iloilo.
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Ethnic minorities in the Philippines
An ethnic minority may be a minority that undergoes maintenance of cultural
identities; and social, economic, cultural, and political institutions separate from
mainstream or dominant societies and cultures. In the studies of Rovillos et al. (2002),
over recent centuries, tribal groups or cultural minorities have migrated into areas to
which they are not indigenous, but have established a presence and continue to
maintain a definite and separate social and cultural identity and related social
institutions. In such cases, the second identifying characteristic would carry a greater
weight (Rovillos et al., 2002).
The question of ethnic identity and who belongs to an ethnic group has long
been a challenge for researchers. A number of authors have discussed the challenges of
defining ethnicity and some offer their own version of a definition (Geertz 1963; Barth
1969; Van den Berghe 1978; Smith 1981; Gellner 1983; Horowitz 1985; Greenfeld 1992;
Eriksen 1993). Many authors seeking to define ethnicity offer almost a checklist of
features through which we can know and identify ethnic groups. Illustrative of this
approach is a work by Hutchinson and Smith (1996) and Fearon (2003).
Hutchinson and Smith (1996) define ethnic groups as “a named human
population with myths of common ancestry, shared historical memories, one or more
elements of common culture, a link with a homeland and a sense of solidarity among at
least some of its members”.
Fearon (2003) offers one of the most detailed definitions of ethnicity, and
defines an ethnic group as possessing: 1) membership identified by descent,
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2)individuals conscious of group membership, 3) common distinguishing cultural
features, 4) these cultural features valued by group members, 5) a homeland, real or
imagined, 6) a shared history with some basis in fact, and 7) the potential to “stand
alone” – not a caste or caste-like group. This sense of a perceived shared ancestry is
picked up by Schermerhorn (1970), who defines ethnic group as “…a collectivity within a
larger society having real or putative common ancestry, memories of a shared historical
past, and a cultural focus on one or more symbolic elements…”. Related to this, Max
Weber (quoted in Hutchinson and Smith 1996) defined ethnic group as “…human groups
that entertain a subjective belief in their common descent because of similarities of
physical type or of customs or both…conversely, it does not matter whether or not an
objective blood relationship exists”.
Presently, various liberal democracies most of which are from the West, have
adopted explicitly “multicultural” policies in recognition of diversity’s intrinsic value as
well as to counter prejudice and to right historical wrongs that have often been part of
the ethnic minority experience in many of these places (McDoom, 2015).
It is convenient to speak of the Filipino people, just as it is convenient to speak
of the Danish people, or of the English; but whereas, when we say “Danish” or “English”
we mean one definite thing that exists as such, when we say “Filipino” we should
understand that the term stands for a relatively great number of very different things.
For example, confining ourselves for the moment to the Christianized tribes, it may be
asserted that the inhabitants of the great Cagayan Valley, the tobacco-growing country,
are at least as different from those of the Visayas, the great middle group of Islands, as
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are the Italians from the Spanish. Precisely, similar differences, increasing, roughly, with
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the difference of latitude, may be drawn almost at random between any other pairs of
the elements constituting the Filipino population. The Ilokanos, to give only one more
illustration, have almost nothing more, in common with the Bicols than the fact that they
both probably come from the same original stock, just as the English and the Germans
have the same ancestors. All these subdivisions speak different languages, and the vast
majority do not speak Spanish at all” (Willcox, 1912).
Panethnicity
With the advent of globalization, as Kim and White (2013) stated, increasing
ethnic and racial diversity brings about the opportunity for the remaking of ethnic
boundaries and for new ethnic categorizations through the dynamic interplay of ethnic
integration and host society reception. As the ethnic and generational mix of a society
shifts or expands, so too might the position of boundaries that define larger ethnic
clusters.
In terms of panethnicity, according to Espiritu (1992), depending on its political
strength and resources, a panethnic group can pressure political institutions to advance
the material interests of its members. In a political system in which numbers count, this
political strength is derived from a unified front rather than from separate efforts of
individual subgroups. Thus, panethnicity is not only imposed from above but also
constructed from below as a means of claiming resources inside and outside of the
community.
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Panethnicity as a concept has only recently become established in the
sociological literature. The appeal in the notion of panethnicity lies in the recognition of
ethnic and cultural diversity within its boundaries.
For the panethnic group, boundaries expand beyond national origins to
encompass a range of groups perceived to share some structural or cultural traits (Lopez
and Espiritu, 1990; Trottier, 1981) but do not cross ethno-national lines. Moreover,
ethno-national boundaries continue to remain meaningful for groups sharing a panethnic
marker, being facilitated by continuing immigration streams as well as by contact
between ethnic groups that serve to underscore their differences as much as their
commonalities. That is, ethnic boundaries persist despite interaction between groups
and as a result of it (Barth, 1969). This overlap of panethnicity and ethnicity has been
demonstrated in the work on identities (Itzigsohn and Dore-Cabral, 2000; Kibria, 2002;
Min and Kim, 2000; Waters ,1990), but it has yet to be theoretically and empirically
demonstrated in the structural conditions that have been argued to give rise to it.
Several independent variables can influence whether multi-group formation will
occur, and if so, to what degree. These are culture (norms and values, religion,
language, etc.), class (socio-economic status) and geography (proximity and shared
space) (see Lopez and Le Espiritu, 1990). The more overlap and commonality, the
greater the chance that panethnicity will materialize. Although Lopez and Le Espiritu
assert that both internal cultural factors and structural factors are important, they
conclude that the structural factors are more salient in the development and success of
panethnic groupings.
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While many empirical studies implicitly abide by this rationale, some scholars
recognize that there is a substantial problem with this approach, which stems from the
nature of social groupings. The very use of the broad categories of Asian, black, Latino,
Native American and white, tends to reinforce a notion of homogeneity within the
groups (Charles, 2003). But more importantly, use of these categories leaves little room
for distinction within categories as subgroups are not differentiated and internal ethnicity
is obscured. These labels, it is argued, misrepresent subgroups and ignore and minimize
the diversity of experiences (Chan and Hune 1995; Cornell and Hartmann 1998; Kibria
1998; Yanow 2003). Furthermore, the relevant populations are affected by internal
conflict and fractures based on national origins (Itzigsohn 2004; Lieberson and Waters
1990), and within national origin groups themselves, there are even further cleavages
based on ethnic or regional ties (Light, Sabagh and Bozorgmehr 1997).
A number of empirical studies demonstrate ethnic diversity in residential
patterns. In examining white ethnic group segregation, Kantrowitz (1973) argued
against the prediction that immigrant segregation would be replaced by racial
segregation. He asserted that racial segregation was an extension of ethnic segregation,
and implied that it could mask ethnic segregation when voluntary separation at this
more narrowly defined ethnic level was still possible, even into the second generation.
Using 1960 census data on birthplace and parentage (national origin), he found
moderate levels of ethnic group segregation and inferred little change over the previous
decade in European intragroup segregation in the New York metropolis by comparing it
to other US metropolitan areas. This, he argued, indicated that European ethnic groups
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maintained a degree of separateness that would contribute to high levels of racial
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segregation. Lieberson (1980) also underscored the importance of disaggregating white
ethnic groups in studies of intergroup relations. He examined regional settlement
patterns of large European and non-European ethnic groups and found that European
groups varied tremendously in their degree of regional concentration. On the other
hand, Alba and Logan (1993) found that ethno-national origin for whites was not a
significant predictor of residential proximity to whites, once proficiency in the English
language was controlled, although in a different paper, it was a significant predictor for
access to suburban community resources (Alba and Logan, 1993).
A more recent study estimated the dissimilarity index for 39 ethnic groups and
found evidence supporting Lieberson’s and Kantrowitz’s contention that European-origin
groups are not equivalently intermingled with the rest of society (White and Glick,
1999). But these researchers were interested in the effect of immigration on black-white
segregation and as a result, did not investigate variation within and between panethnic
groups. In a second study comparing segregation patterns in Canada and the United
States, a range of ethno-national groups were classified according to panethnic grouping
and the panethnic boundary was found to be meaningful for residential segregation
(Kim, 2005). Asian origin groups were more segregated than white ethnic groups in
Canada but less segregated than white ethnic groups in the US. Black groups were more
segregated than white groups in the US but were not significantly different than white
groups in Canada. While this study takes a step closer to examining the layering of
ethnicity, like in previous studies, it does not address questions related to the social (and
residential) proximity of ethno-national groups within panethnic boundaries.
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Ethnic Mobilization
Gurr and Harff (2004) argue that ethnic mobilization attempts are most
successful among groups that are highly cohesive with a strong shared sense of identity
and who perceive strong grievances due to ethnic-based discrimination. A strong,
cohesive identity and experiences with discrimination reinforce an individual’s belief that
his or her political experience is tied to that of other in-group members. Moreover, the
two factors reinforce each other. Individuals with a strong ethnic background are likely
to view experiences through an ethnic lens and interpret discrimination as an attack on
their group identity; early experiences with discrimination promote solidarity with a
group and may serve to socialize an individual, leading them to adopt an ethnic
worldview.
Group members who grow up in an “ethnic” environment – for instance,
speaking the language of their group or practicing the religion and customs that
distinguish their group from others – are more likely to feel a strong attachment to their
ethnic identity. This strong attachment is also likely to manifest itself when these
individuals engage in politics. Ethnicity, after all, is one of many sociodemographic
characteristics that shape an individual’s worldview (Kinder, 1983), and influences how
people are brought into and engage with the political system (Kinder and Sears, 1985).
According to Kitschelt, “ethnic identities are created and become politicized when
a group’s relative resource endowment is shifting to its disadvantage” (Kitschelt, 1995).
Relative deprivation theories (Davies 1962; Gurr 1970) focus on this idea that shifting
status triggers group unity and mobilization, and argue that group mobilization arises
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from perceptions of societal injustice and inequality.
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For Lipset and Rokkan (1967), social cleavages are societal fault lines that divide
groups based on one key characteristic such as class, religion, or ethnicity. In addition,
cleavage groups must be conscious of their collective identities and willing to act on
them, demonstrating that they are salient identities that motivate political action.
Public Sphere
Hauser (1999), describes the public sphere as "a discursive space in which
individuals and groups associate to discuss matters of mutual interest and, where
possible, to reach a common judgment about them". For Fraser (1990), the public
sphere can be seen as "a theater in modern societies in which political participation is
enacted through the medium of talk" and "a realm of social life in which public opinion
can be formed". These two definitions combined properly illustrate the public sphere
that Habermas theorized.
In essence, a public sphere functions well when the matters of mutual interest of
individuals and groups lead to public opinion which integrate themselves into laws or
ordinances.
When it comes to the topic of the public sphere in the Philippines, Mulder (1994)
has a wider ranging investigation into the cultural construction of the public sphere in
the Philippines. He examines why contemporary thinking about the sphere is negative
and why Filipinos indulge in “self-flagellation” and “Philippine-bashing”.
Mulder (1994) further states that the existence of a public sphere should not be
taken for granted. In non-complex, communally organized societies – such as the
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Philippine barangays, people distinguish between insiders (those who are known and
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belong) versus outsiders (irrelevant others with whom one does not share a common
space or good).
The same is true for the Chinese-Filipino community. Since these communities
are inclusive of mostly Filipinos with Chinese descent, there are also outsiders and
insiders and one cannot simply proclaim membership into the community by manner of
exclamation.
Related Studies
Chinese Heritage of Iloilo City
Wickerberg’s book entitled “The Chinese in Philippine Life 1850-1898”
chronicles the Chinese settlement in the Philippines almost always followed Spanish
settlements. In the vicinity of their settlements, the Spanish provided the Chinese with
commercial opportunities and some level of security of person and property. The
Chinese were generally not interested in agriculture and that was the predominant
enterprise of the provinces, except near the Spanish settlements. Accordingly, the vast
majority of Chinese settled in Manila. Until 1850 the Spanish restricted Chinese
enterprises in the provinces.
The Church generally opposed Chinese immigration to the provinces because the
friars feared the Chinese would interfere with their mission to the “indios” or take
advantage of their charges. However, these restrictions did not apply to Catholic
mestizos. In the early years, almost all Chinese immigrants to the Philippines were men.
Typically, they married local “indio” women and became Catholics. Even if the husband
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did not become a Catholic, his children under the supervision of the Catholic indio wife
certainly would. There were strong commercial incentives to convert. Chinese Catholic
mestizos were free to travel and live where they pleased. In some communities they
prospered. In the Visayas, Cebu and Molo, Iloilo developed a highly successful mestizo
elite. Generally, the mestizos were loyal Catholics and supporters of Spanish rule. They
were also major contributors to the Church.
Iloilo began its period of real prosperity when in 1855-60 the Spanish allowed
foreign ships to call at ports other than Manila. Formerly, foreign ships were limited to
Manila. As residency and trade restrictions on the Chinese were relaxed, Chinese
immigrants began to compete with and displace the mestizo elite of Molo who previously
controlled imports and exports from Panay Island. Many of the mestizo elite of
Iloilo refocused their energies toward the establishment of sugar plantations on Negros
and became fabulously wealthy in doing so (Wickerberg, 2001).
One curious indicator of Chinese presence in Iloilo is that in 1890s Iloilo had 100
government authorized opium dens. Forty-four of the dens were public. The remaining
66 dens were the private dens of well-to-do Chinese who did not wish to visit public
dens. Only the Chinese were allowed to use opium. Opium growing and use was
authorized by the Spanish authorities and administered as a revenue-raising government
monopoly, much as the British did in China. Opium use was barred when the United
States occupied the Philippines (Go, 2011).
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Chinese New Year in the City of Iloilo
Chinese Culture has found itself amidst one of the many festivities celebrated in
the city of Iloilo, with the greatest and most recognized activity being the Chinese New
Year Celebration held in the month of February.
The celebration of Chinese New Year in the city of Iloilo began in 2003 with then
Mayor Jerry Treñas, who was impressed with the initial feedback from the spectators of
the program decided that it be celebrated annually (Retrieved from
http://www.iloilo.net.ph, February 25, 2018).
Multiple local newspapers have adapted to the yearly celebration and have
annually covered and published news pertaining to the said event (Panay News, The
Daily Guardian, Sunstar).
Chinese Schools in Iloilo City
From 1911 up until the end of World War II, Chinese schools in the Philippines
were very much about Chinese nationalism. There were two flags and two anthems, and
school assemblies were often occasions for moralistic harangues about being a “true
Chinese.” Schools followed a dual curricular system, with the morning devoted to
subjects prescribed by the Philippine government and the afternoon reserved for
subjects prescribed by the newly-founded Republic of China (ROC). Textbooks and
teachers were imported from China and were strictly controlled. Students who
completed the Chinese curriculum were eligible for automatic admission to universities in
China. Summer study tours for students were avenues for indoctrination. (Lau, 2015)
The second oldest Chinese School in the Philippines can be found in Iloilo City.
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Founded in 1912, the school was initially named Iloilo Chinese Vocational School and
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was renamed Iloilo Chinese Commercial High School later on in 1927. It was then
changed to Iloilo Central Commercial High School in 1975 and opened its doors to
tertiary education in 2013 as well as having its name changed to Hua Siong College of
Iloilo, Inc. Currently, the school has two campuses in the city, with one in Iznart Street
in the heart of the city and another in Ledesco Village (http://huasiong.edu.ph/about-
us/history/, Retrieved, February 25, 2018).
Aside from Hua Siong, three other Chinese School have been established in the
city, admitting students of both Chinese and Filipino descent. Iloilo Sun Yat Sen High
School located in Mapa Street, Ateneo De Iloilo – Santa Maria Catholic School, and Iloilo
Scholastic Academy.
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Chapter 3
Research Design and Methodology
Chapter 3 is divided into two parts: (1) Research Design and (2) Research
Method.
Part One, Research Design, restates the reasons for conducting the study and
the research design used.
Part Two, the Research Method, describe the research approach, setting,
participants involved and ethical considerations of the study. It also determines the data
gathering instruments used, the steps of the research process, as well as, the
procedures for data analysis.
Research Design
This study was conducted to determine the civic engagement and political
impacts as well as additional contributions of the Chinese-Filipino ethnic minority in the
city of Iloilo. The researcher specifically looked into the factors that yielded to Chinese-
Filipinos in order for them to bring about impact and create a name for their ethnic
minority in status quo.
Qualitative research was used in this study. This type of research is used to
study the meaning of people’s lives, under real-world conditions. People will be
performing in their everyday roles or have expressed themselves through their own
diaries, journals, writing, and even photography. Social interactions will occur with
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minimal intrusion by artificial research procedures, and people will be saying what they
want to say, not, for example, limited to responding to a researcher’s pre-established
questionnaire. Likewise, people will not be inhibited by the confines of a laboratory or
any laboratory-like setting. And they will not be represented by such statistical averages
which at once may represent accurately an entire population but in fact by definition
does not speak to any single, real-life family. Second, qualitative research differs
because of its ability to represent the views and perspectives of the participants in a
study. Capturing their perspectives may be a major purpose of a qualitative study. Thus,
the events and ideas emerging from qualitative research can represent the meanings
given to real-life events by the people who live them, not the values, preconceptions, or
meanings held by researcher. Third, qualitative research covers contextual conditions—
the social, institutional, and environmental conditions within which people’s lives take
place. In many ways, these contextual conditions may strongly influence all human
events (Yin, 2011).
Research Method
In-depth interview was conducted by the researcher based on individual
experience, beliefs, behaviors, and meanings in order to discover and explore the range
of variation among individuals and to find patterns of similarity and difference. Initially,
these interviews were done with open-ended questions then moved toward semi-
structured conversations in which a sample of participants were asked the same open-
ended questions and responses were compared to identify variation as well as common
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patterns. In-depth interview was utilized to look for themes and higher-order patterns
(i.e., relationships among themes) and to explain and theorize them.
In addition to general open-ended interviews about respondents’ personal
opinions and experiences, in-depth interview can include qualitative network interviews
in which interviewers ask about people with different types of relationships to the
respondent and narrative interviews that query in detail respondents’ histories in relation
to historical and current events, life careers, and other such themes (Bernard, 2000).
Narrative research was used as the methodology of this study. Narrative
research is a form of inquiry in which the researcher studies the lives of individuals and
asks one or more individuals to provide stories about their lives. This information is then
retold by the researcher into a narrative chronology. In the end, the narrative combines
views from the participant’s life with those of the researcher’s life in a collaborative
narrative (Clandinin & Connelly, 2000).
Setting
Metro Iloilo City covers a total area of 1,105.53 square kilometers
(426.85 sq mi) located in the southern shores of Panay Island. The city is bordered
by the towns of Oton in the West, Pavia in the north, Leganes in the northeast and the
Iloilo strait in its southern and eastern coastline (National Statistical Coordination Board,
2016).
The population of Metro Iloilo City in the 2015 census was 946, 146 people, with
a density of 390 inhabitants per square kilometer or 1,000 inhabitants per square mile.
If the highly urbanized city of Iloilo is included for geographical purposes, the province's
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total population is 2,361,042 people, with a density of 465/km or 1,204/sq mi
2
(Philippine Statistics Authority, 2016).
Metro Iloilo City was selected to be the setting of this research. Any geographical
district within Metro Iloilo City was qualified as long as there were qualified participants
from the Chinese-Filipino Community.
Participants
The researchers used purposive sampling in choosing the participants. The
purposive sampling technique, also called judgment sampling, is the deliberate choice of
an informant due to the qualities the informant possesses. It is a non-random technique
that does not need underlying theories or a set number of informants. Simply put, the
researcher decides what needs to be known and sets out to find people who can and
are willing to provide the information by virtue of knowledge or experience (Bernard
2002, Lewis & Sheppard 2006).
In this study, the researchers considered these criteria in choosing our
participants: (1) He or she should be of Chinese, Filipino, or Chinese-Filipino descent,
(2) they should belong to up to the 3rd Generation of Chinese in the country, (3) they
consider themselves part of the Chinese Community in Iloilo City, (4) they are a resident
of the city of Iloilo for at least 10 years, (5) they have voted for at least 5 local and/or
national elections, (6) and they are taxpayers of the city of Iloilo.
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Table 1
Participant Information
Participant Self- Gender Age Civically Civically Politically Politically

Identification Involved Active Involved Active
1 1st Gen Filipino- MALE 70 X X X X

Chinese
2 1st Gen Filipino- MALE 42 X X
Chinese
3 Chinese MALE 55 X X X
4 Chinese MALE 68 X X X
The researchers used Qualitative Advocacy/Narrative Research Format (Clandinin
& Connelly, 2000), due to the nature of the subject and of the study itself, chose
participants with qualifications stated above and collected study data through
interviewing participants and involving their testimony to the research as a part of the
data, and analyzed the effects and impacts that have been stated in the earlier pages of
the paper and then dissected the whole part to a specific block that would later deliver
the researchers to the research’s enlightenment.
This study was not without some limitations that must be acknowledged. First,
the sample size was small and therefore only allowed for limited generalizability of the
results. The researchers previously acknowledged, however, that this was not the intent
of the study since its main goal was to seek depth rather than breadth.
Ethical Considerations
Research ethics addresses ethical and political issues, and reflects the local culture,
needs and interests of the community. It maximizes collaboration between the researcher
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and the participants. It is the responsibility of the researcher to respect the code and to
observe its principles and protocols. The researchers rely on trust built ideally on honesty,
respect, transparency, accountability and good communications. Identities of the
participants are to remain confidential as well as their addresses and other personal
information that may be gathered in the study but is not relevant hereto.
Data Gathering Instrument
The data for this research were collected using in-depth interviews and prepared
interview guides. The interviews consisted of suitable set of questions (See Appendix A,
pp. 100) modified from related research and individual questions formed by the
researcher. Interviews were conducted during the participants’ and researchers’
available times. There were no incentives offered for participating in this research. The
researchers were also an independent entity and he/she is not directly related to any
participants of this study.
Data Analysis Procedure
The researcher utilized the fundamental methods of narrative inquiry by using in-
depth interviews through the set of questionnaires prepared by the researcher. Then,
the researchers set an appointment with the respective participants for a scheduled
interview. During the interview, the conversation between the researcher and the
participants were recorded. The recorded conversations were transcribed by the
researchers to extract and analyze the needed data for the research.
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In the analysis of the transcribed interviews, two levels of coding were used:
open coding and axial coding; these two levels of coding enabled the researchers to
dissect the data derived from the interviews and develop categories and theme.
Through open coding, the researcher identified, defined and coded ideas, attitudes,
words, phrases, incidents, and events found in the interview transcripts. The researchers
provided each idea, word, phrase, etc. with a name or code that represents the
underlying concept. Through this initial step, the researcher began to break down and
categorized the data based on their contextual relationship. Through the axial coding,
the researcher made connections between the incidents, ideas, and events that were
identified through open coding. The data were then categorized by grouping the coded
words and phrases within categories representing shared characteristics.
One of the most common methods for identifying themes is identifying
repetitions within and across narratives (Ryan and Bernard, 2003). As the researchers
identified a theme in one transcript, the researcher checked for its presence in others
and noted the similarities and the dissimilarities in the way the participants expressed
each theme.
Overall, the themes that the researchers collected described the social, cultural,
religious, economic and political impact of the Chinese-Filipino community in the city of
Iloilo.
Validity of the Study
In-depth interviews are interviews in which participants are encouraged and
prompted to talk in depth about the topic under investigation without the researchers’
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use of predetermined, focused, short-answer questions. In-depth interviews are often
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referred to as semi-structured interviews because the researcher retains some control
over the direction and content to be discussed, yet participants are free to elaborate or
take the interview in new but related directions (Cook, 2008).
The researchers appropriated the use of in-depth interview to gather the raw
data needed for the study. They had carefully prepared open-ended questions as guide
for the interview which were validated by reliable and high-caliber professors who are
most qualified in their field of social science. The researchers employed the use of an
audio recorder in order to properly transcribe the data gathered from the participants
during the interview that were consequently used for coding and transcription.
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Chapter 4
Results and Discussion
Chapter 4 is divided into three parts: (1) Participants’ Profile and overview of
Chinese-Filipinos’ Civic Engagement and Political Implications (2) Thematic Analysis (3)
Theory Discussion.
Part One, Participants’ Profile and overview of Chinese-Filipinos’ Civic
Engagement and Political Implications, discusses the basic profile of the chosen
participants and the outline of the collected data results.
Part Two, Thematic Analysis, presents the common themes or ideas presented
by the participants that were obtained from the codes generated by the researchers.
Part Three, Theory Discussion, discusses the application of the theory to the
outcome and results of the study.
Participants’ Profile and overview of Chinese-Filipinos’ Civic Engagement and
Political Implications
Participant 1 is 70 years old from Iloilo City. He is a first-generation Chinese-
Filipino, married, a retired businessman, a lawyer by profession and ranked top 6 in the
Bar Exam during his time.
His civic activities include membership in several groups and organizations in
Iloilo City which mainly focuses on brotherhood and solving problems on hand. He may
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be retired from business and from these organizations, but he has expressed that he has
observed that Chinese-Filipinos are cooperative when it comes to civic engagement.
“The Chinese-Community has always been cooperative when it comes to civic
development. And uh…one of those things that you will really notice..if you look around
is uh.. the donations they give to the city in the form of..uh.. building schools and other
charitable activities that they participate in. Also..you may have noticed the civic
engagements of the Chinese-Filipino community in the form of the voluntary fire
brigade.” (Participant 1, 120:1-4)
“And we also have the Federation. The Federation Fire Brigade is located in
Mabini. As a matter of fact, una gd na tani ang ICAG sang una. Spearheaded by my
brother-in-law, si Boy Que of Iloilo Supermart…uh… but.. as of now, I can say that the
Federation is very active in upgrading their equipment... Kita mo man na no? Ang mga
truck nila? Very beautiful trucks.” (Participant 1, 120:8-10) (And we also have the
Federation. The Federation Fire Brigade is located in Mabini. As a matter of fact, ICAG
was the first one. Spearheaded by my brother-in-law, si Boy Que of Iloilo
Supermart…uh… but.. as of now, I can say that the Federation is very active in
upgrading their equipment... Have you seen their trucks? Very beautiful trucks.)
When asked about his personal civic engagements, he pointed out that he
already passed the baton to his children.
“Well uh… ako... I am already retired no? But uh… my children...I pass on the
baton to my children. My children are members of the ICAG. They are also engaged in
some tree-planting activities, they do a lot of uh... medical missions…” (Participant 1,
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120: 17-18) (Well uh… I... I am already retired. But uh… my children...I pass on the
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some tree-planting activities, they do a lot of uh... medical missions…)
“Well I was a member of the Lions Club. And ako ya, if you talk about my
history, I came from Estancia, Iloilo. I did a lot of civic work there. That was early on.
Mga 70’s pa. 1980’s.” (Participant 1, 120:25-26) (Well I was a member of the Lions
Club. And me, if you talk about my history, I came from Estancia, Iloilo. I did a lot of
civic work there. That was early on. Sometime during the 70’s and 1980’s.)
As for his contributions, he provides what he can through philanthropy and direct
donations but maintained that his anonymity was crucial in his every act of charity.
“Yeah. Well I don’t know if it could be counted as credit in helping private
schools... Kay ang private schools nga ni naga educate man sila sa mga kabataan mo.
They are part of your civic consciousness.” (Participant 1, 120:30-31) (Yeah. Well I
don’t know if it could be counted as credit in helping private schools... These private
schools educate our children. They are part of your civic consciousness.)
“Ga bulig ka. You help build schools…anonymously. I am not in a habit of putting
my name in anything. Uhh.. I contribute a lot also to churches... and Uhh… one of my
benefactors before was uhh… The subject of my charitable activities before was the
church of Molo. During the time of Fr. Parian, uhh, I was one of his greatest
benefactors.” (Participant 1, 120:33-35) (You help. You help build
schools…anonymously. I am not in a habit of putting my name in anything. Uhh... I
contribute a lot also to churches... and Uhh... one of my benefactors before was uhh…
The subject of my charitable activities before was the church of Molo. During the time of
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Fr. Parian, uhh… I was one of his greatest benefactors.)
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When asked about how frequent he does his civic engagements, he said that he
usually don’t plan it when he donates in person but during group activities, it is usually
scheduled.
“I cannot tell you how often kay it’s spontaneous. When there is an opportunity,
why not?” (Participant 1, 122:93) (I cannot tell you how often because it’s
spontaneous. When there is an opportunity, why not?)
He usually does not meddle with politics for he believes it is the job of the
politicians but every once in a while, he helps politicians. In return, he communicates his
ideas with them and sometimes it translates into policy or revision of a policy.
“…Politics is not really in the menu. Leave politics to the politicians. Pero kada
election kadto man na sila sakon, ngayo bulig. Huo man ko sa tanan ah. Para waay
kuntra.” (Participant 1, 123:151-152) (Politics is not really in the menu. Leave
politics to the politicians but during election period they all approach me, asking for
support and I say yes to all of them, that way, you make no enemies.)
“Ara man eh ara man. Kun migo mo malang. Kung migo mo syempre ma bulig
ka gd. But I cannot give you the names.” (Participant 1, 123: 154-155) (Of course,
there are. If you are both good friends you will help. But I cannot give you the names.)
“Basta may makita lang ko nga pulitiko nga maka sulusugilanon kami, friendly
conversations, I give unsolicited advice. Example, ang jaywalking. Sa Diversion kita mo
na da?” (Participant 1, 123: 158-159) (Whenever I get the chance to converse
friendly with a politician, I give unsolicited advice. Jaywalking for example. Have you
seen it on Diversion Road?”)
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“Ang pulitiko, kung ang advice mo, daw maka gain pogi points, patihon nila na.
Pero kung indi gani, indi gd na sila mag hulag. Nobody will lift a finger if it will make him
unpopular. That is the problem with our system. Basta gani nga indi popular, ma siling
sila nga ma apektuhan ang imol, but you must understand that poverty is not a reason
to commit a crime...Kung ikaw abi naga sikad kag bawal ang naga sikad sa Diversion,
will poverty give you a license to violate that? They imperil the safety of the majority of
the people nag a usar sang Diversion. Mga motor waay suga, mga jeep waay suga. May
ara na ya ordinance para dira pero they don’t implement it, why? Because it’s
unpopular. Kun ako mayor siguro basi ipang karga ko na sa ten-wheeler kag ihaboy to
sa Muelle. Ang kinahanglan saton political will malang mo. Kung may political will ka,
you can turn around the country. Pero kung wala. It will just be the same. And usually,
the exercise of political will will make you very unpopular. Tapos kung sino kilala sang
politiko amo pa na unahon. That should be served with a blind eye. But that is already
en passe.” (Participant 1, 124: 165-175) (When it comes to politicians, if your
advice can earn them approval of the public, they take it. If not, there will be no action
taken. Nobody will lift a finger if it will make him unpopular. That is the problem with
our system. If it us unpopular opinion, they make up excuses. “It will affect the poor.”
But you must understand that poverty is not a reason to commit a crime…If the
pedicabs were banned in Diversion Road, will poverty give you a license to violate that?
They imperil the safety of the majority of the people who use the road. Motorcycles and
jeepneys without headlights. There are ordinances against it but they aren’t enforced,
why? Because it’s unpopular. If I were the mayor, I would load them all into a ten-
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wheeler and dump the bulk into Muelle. What we need is political will. If you have
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political will, you can turn around a country but if you don’t, it will just be the same. And
usually, the exercise of political will will make you very unpopular. And whoever is
closest to the politician gets their requests done first. That should be served with a blind
eye. But that is already en passe.)
“Daw wala kay kung mag storya kami sa mga politiko they never talk about it.
Except lang abi sining mga ordinance which sounded so stupid. Nga kung six-wheeler
imo nga truck, indi ka agi sa General Luna. So anong gin ubra sang iban? Ang ila six -
wheeler gin palusan duwa ka guma sa buli, four-wheeler. Di bala? It should be based on
the size of the vehicle. Butangan mo da sang ano eh. Butangan mo sang length kag
capacity. Indi nga based on the number of wheels. Kay if you base it on the number of
wheels, ang ten-wheeler pwede nga palosan ko reda maga himo nga four- wheeler. Indi
bala daw ka stupid? Amon a gnu bra sang iban. Pag bakal nila sing truck six-wheeler na
mo. Gn bakal nila ina with the idea that they could use it everywhere. Kay gamay man
lang, elf man lang. Those are just examples of ordinances nga naka bulig kami. Because
we voiced out, gn islan nila.” (Participant 1, 124:181-187) (Maybe this one
ordinance that sounded so stupid. If you had a six-wheeler truck, you couldn’t pass
through General Luna. So, what did some of them do? They removed two of the rear
wheels of the truck to become a four-wheeler, right? It should be based on the size of
the vehicle. They should have put the basis on length and capacity. Not the number of
wheels. If you base it on the number of wheels, one can easily make a ten-wheeler
truck into a four-wheeler with simple mechanical adjustments. Outrageous isn’t it?
That’s what some of them did. The truck already had six wheels when they bought it. It
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was bought with the idea that they could use it everywhere. It’s a small truck. An ELF.
That is an example of an ordinance where we have helped. We voiced out, and they
changed it.)
Participant 2 is 42 years old, married, and from Jaro, Iloilo City. He is a first-
generation Chinese-Filipino and currently manages their family business of bakery and
pasalubong center.
His civic activities mainly focus on his membership in his family association which
he attends every once in a while; and acquaints with his relatives and new members of
the family. He also observed that in their association, they help and assist each other
when in need and share common outlook in some issues in the city.
“Ang amon ya eh sa mga Cua-Chua. Sa mga Chua association. Mga Cua-Chua
lang na nga mga pamilya. Galling di man kami active ya kung magkadto kami.”
(Participant 2, 126:18-19) (Ours is the Cua-Chua. The Chua Association. It’s only for
the Cua-Chua family.)
“Sa mga Chua lang na. Example may mag graduate da mga muna eh. Sila ga
hatag. Tapos kung may galastuhan ang association sila ga amot kung may problema
iban na mga alumni nila gina buligan nila.” (Participant 2, 126:23-24) (It’s only for
the Chua. For example, one of the children graduate, they give some [incentives]. And if
there are expenses, the association extends their help to whatever problem their alumni
has.)
As for his contributions, he remarks that he assists with what he can. His father
used to contribute more often during his time. The more and greater the contribution,
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the higher your position in their organization.
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“Ga amot lang kmi sang una eh pero indi ako ang ga amot si papa ko pa sang
una. Bal’an mo kung dako amot mo da ikaw man ang taas rangko. Daw amo na bala ila
system. Amo na ila basis. Pero ang iban ga amot lang wala man ya kinanglan rangko.
Kay gina vote man na saila president mo. Kung mangayo ka guro bulig te pwede ka
buligan eh. Muna lang galing ang name kay pwede ka kapangayo bulig kung kinanglan
mo ya eh. Pero sa sulod lang sang organization pwede ka kapangayo eh. Sa iban ya indi
na. Syempre naka record daan. Pareho kay ah-ma [grandmother on his father’s side],
nag masakit sya ang una. Gin pabalo nila nga Chua teh nag amot sila. Amo malang na
ang gin sudlan ko na organization.” (Participant 2, 126-127:38-43) (My father gave
donations but that was a long time ago. The larger your contribution, the higher your
rank. I think that’s how their system is. That’s the basis. Some just give without caring
about the ranking system. They vote for a president anyway. If you need assistance or
help, you can ask them for it. I guess its advantageous because you can ask for help
when you need it, although you can only claim benefit if you’re a member of the
association. You can’t ask for help if you’re not a member, they have a record for it. Just
like my ah-ma [grandmother on his father’s side], when she got sick and the association
found out she was a Chua, they offered their assistance. That’s the only organization I’m
in.)
When asked about the frequency of his civic engagements, he stated that the
family association has their annual meeting in which they gather for get-together with
the whole family association.
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“… Once a year mlg every June. Pero kung kisa wala man gid kay gasto man.”
(Participant 2, 126:32) (Just once a year, every June. But sometimes it’s too
expensive so we don’t attend.)
“May storya-storya. May program tapos may kan’anay muna lang gid meeting
nila. Daw reunion gwa nya. Pareho sa Hua Siong na bala ga kitaay kamo ang gina ubra
ta na bala mag tsia-tsia [eat together] or kung may time gina gaan nila iban na tawo
gina lista nila kung sin’o gusto mag tour. Kadto sa iban lugar. Pangita ila paryenti sa
China.” (Participant 2, 126:34-36) (We usually talk. There is a program and a meal
served afterwards, that’s how the meetings usually are. Like a reunion. Just like in Hua
Siong when you all see each other, you usually get together and tsia-tsia [share a meal]
and sometimes they gather a list of people who want to go on a tour, go to different
places, connect with their Chinese ancestors.)
As a businessman, he is more concerned with his business rather that the ways
of the government. For him, as long as the government recognizes their existence, he’s
already contented.
“Gina recognize man ya sang government ang organization kay dako man sya.
Ang mga head lang ang ga partnership sa government. Sa Chinese Chamber of
Commerce. Under man kami sa wing nila.” (Participant 2, 127: 62-64) (The
association is already sizeable enough to be recognized by the government. Only the
head of the associations partner themselves with the government. Like the Chinese
Chamber of Commerce. We are under their wing.)
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Participant 3 is 55 years old, married, and from Lapaz, Iloilo City. He is of pure
Chinese ancestry but is a Filipino Citizen and currently manages his own Automotive
Parts shop.
His civic activities include membership in his family association, Rotary Club,
Lion’s Club and Knights of Columbus in the past, his gun club, and other charities. He
observed that Chinese-Filipinos are easy to run to in case the city needs something to
the point that they rely on them every time they need funds.
“Teh gn hagad man ko sang una sa Rotary. Nag sulod ko, mga tatlo (3) ka
attendance, naka intra-intra gamay nga donate, waay na. Mga Lions, Knights of
Colombus, muna, waay ko ga intra. Damo ga hagad-hagad eh. Amo malang naga
hagad-hagad sa akon. Subong wala naman. Tak’an naman sila guro ka hagad sa akon
teh wala na kay bal’an man nila nga indi ako mayo gd sa mga amo na nga butang….
charity na bala. Mga na sunugan bi no? Mga na bagyuhan. Mga amo na. Kay siyempre
makasarang ka mag bulig, bulig ka eh. Pero wala na ko subong.” (Participant 3,
128:36-39) (I was once invited to the Rotary. I was there for three attendance
periods, mingled a little, donated, and that was it. The Lions, Knights of Colombus,
groups like that, I don’t usually join in. A lot of them have already invited me. But
perhaps they stopped inviting me because they already know that it isn’t really my
thing… Charities? Victims of fires, victims of typhoons, and such. If I can afford to help,
then I help.)
“Indi gd. Amo gd na ang indi dapat gina ubra mag donate. Kay bal’an mo ngaa?
Naga dako salig nila sa imo. Asta sa punto nga indi na sila ka kita iban nga pangayuan
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bulig kundi ikaw lang. Maski sa gamay lang na nga bulig bala? Tapos mangayo na sila
liwat, tapos ma amat-amat na dako. Indi ko gusto nga naga pagusto nalang sila bala.
Ang purpose sina ya sang donation para mabuligan sila maka bangon. Indi nga
mapasagod nalang sila.” (Participant 3, 129:44-46) (That is what you should never
do when you donate. You know why? They start to depend on you. Up to the point that
they will be seeking help from nobody else but you. Even when your contributions are
minimal? They start to ask again and again. I don’t want people to abuse generosity.
The purpose of a donation is to help them get back on their feet, not for them to be
dependent on the donor.)
As for his contributions, he contributes through donations but eventually got
tired of people taking advantage of his donations and eventually focused his resources
and attention in his family association.
“Waay man. Bali service lang. Services nga kung kwan eh. Attendance. Tapos
kis’a kung may okasyon o convention, kadto kamo. Amo malang na. Daw indi man sa
ano gd mo.” (Participant 3, 129:57-58) (Not much. Just service, usually. Attendance.
And sometimes we attend occasions or conventions. That’s it. There’s nothing to it
really.)
“Amo lang na. Dira lang ko ya. Family Association kay iya na sang Tan
Association…Kada... Tatlo (3) ka bulan guro… kaisa. Inyo na nga mga…ancestral… mga
lahi niyo…para ma bal’an niyo kung diin.” (Participant 3, 129:49) (That’s it. The only
association I’m currently a member of. The Tan Family Association… Every…three (3)
months… we meet once. They’re your…ancestral…your relatives, so you can keep in
˻
touch with each other.)
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“Mas gusto ko mag focus nalang anay sa family. Siguro sa ulihi, kung
makapangasawa na ni sila. Bal’an mo tanan ko nga bata lalaki mo. Lima gd sila. The
kung may pamilya na ni sila tanan amo na siguro pag kwan ko ah.” (Participant 3,
129:74-75) (For now, I want to focus on my family. Maybe in the future, when they
[my children] get married. Did you know all my children are boys? All five of them.
When all of them have their own families, maybe that will be the time.)
When asked about how frequent his civic engagements were, his response was
that they meet in their family association every 3 months. Additionally, he also stated
that he has attended 3 meetings in the Rotary Club of Iloilo.
“May ara man. Ga meeting man… Kada... Tatlo (3) ka bulan guro… kaisa. Inyo
na nga mga…ancestral… mga lahi niyo...para ma bal’an niyo kung diin.” (Participant 3,
129:51-53) (… Every…three (3) months… we meet once. They’re
your…ancestral…your relatives, so you can keep in touch with each other.)
“Teh gn hagad man ko sang una sa Rotary. Nag sulod ko, mga tatlo (3) ka
attendance, naka intra-intra gamay nga donate, waay na.” (Participant 3, 128:36-
39) (I was once invited to the Rotary. I was there for three attendance periods, mingled
a little, donated, and that was it.)
The participant also mentioned that he supports candidates during election
period but leaves the policy making to the officials. He chooses the candidate he
supports, he makes sure that the politician he vies for looks after his interest.
“Huo huo eh. Suporta ara. Kada isa man na sa amon nga Chinese may ara. Bulig
sa campaign nya, bulig gamay sa gasto. Pero akon nalang na ya. Basta may ara ah.”
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(Participant 3, 130:98-99) (Of course. We support them. Each one of us Chinese has
someone they support. Help in the campaign, contribute a little in the expenses. But I’ll
keep their names to myself.)
“Hmm...Daw wala man. Kay bal’an mo indi ko ya amo gd na ka ano sa city ya
mo. Ang mga ga himo sang mga ordinance nga na, indi ko na gusto mag hilabot. Ila na
ina expertise ya. Siguro may ara man iban nga Chinese nga naga bulig eh pero indi ko
da isa sa ila.” (Participant 3, 130:102-103) (Hmmm… I don’t think there are any.
I’m not that active when it comes to matters in the city. I don’t want to associate myself
with the people making the ordinances. That’s their own expertise. Perhaps there are
some Chinese that help or contribute to that but I am not one of them.)
Participant 4 is 68 years old, married, and from Mandurriao, Iloilo City. He is of
pure Chinese ancestry but been living in the Philippines for 52 years now. He is a
Principal in one of the private schools in Iloilo and a businessman on the side.
His civic activities include the groups in which he encourages his students to join
like the Red Cross, Girl Scouts and Boy Scouts, the Alumni Association of the same
school, his membership in his family association as well as membership in the Chinese
Masonic Society. He also represents the school in athletic organizations like PRISAA and
WVPRISAA. The participant observed during these engagements that Chinese-Filipinos
do not only looks after the community in the city but also strives to make the city better
not only for the Chinese-Filipinos but to all citizens of the city.
“Actually, mostly, the activities are of the Chinese society. We encourage…to
combine the Chinese society and the Filipino majority. So, for example during the
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Christmas, we give gift to those who are poor and we encourage our students to
participate in these activities. Red Cross activities, Girl Scouts activities…” (Participant
4, 131:2-4)
“There are several. Like…uh… the family association. The Family Association is
the Kang-Ha Association. Kang-Ha. That’s all the Uys.” (Participant 4, 131:6-7)
“Actually, it makes society much stronger. Because there is a rel1ation. Much
stronger. Sari-sari na associations. Business associations. In these associations, every
year they give gifts.” (Participant 4, 131:17-19)
“Well, for one… Mason... Chinese Masonic. Mason. Masonic. It’s Masonic for
Chinese. It usually to help the brothers. Help each other, if there’s some problem, they
help.” (Participant 4, 131:25-26)
“We Ilonggos in the Chinese Community are very close. We are much closer than
other Chinese Community, Chinese-Filipino community than other city.” (Participant 4,
133:83-84)
“There is our main goal no? 您教我们做好人 (Be good to other people)，您教我
们做好事 (Do good deeds)。和善可亲懂礼貌 (Always be courteous) 。谦虚待人讲道理。
Be good to other, do good deeds, be humble. Treat people with humbleness and to be
reasonable. 认真负责来办事。Do your work, job, seriously. Be responsible. The key
word. The key action to be success.” (Participant 4, 132:76-79)
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As for his contributions, he expressed that he facilitates programs and/or render
his services during these activities. He also pays membership fees with his personal
organizations.
“Well service, pay the membership fee.” (Participant 4, 132:48)
“Like…uh… Hua Siong Alumni Association. I lead the activities during my time.
1989 to 1992 to gather the funds. Faculty Welfare Fund, for the teachers.” (Participant
4, 132:50-51)
When asked about how frequent his engagement, he said that whenever they
have programs, especially those in cooperation with other organizations and groups, he
represents the school as its principal and has remarked that he has always liked what he
does. In terms of the other organizations he is a part of outside the school, the
engagements were also frequent on a monthly basis.
“Hua Siong. Because, all my life, is revolve around here [sic], in Hua Siong. The
Alumni Association, teachers, everything.” (Participant 4, 132:53-54)
“Yes... It depends. Usually once a month. Or there is a birthday of a someone in
the Builder [Chinese Mason]. Or if celebration of uhhh. What do you say? Like Buddha.
So, if there is a birthday of them or of Buddha, they just gather together to celebrate
and 吃 (eat)，and with Chinese Musical Association, also there perform. [sic]”
(Participant 4, 132:42-43)
He also believes that he, as an educator, need not get involved in politics
because he can teach the Chinese-Filipino ideas from the grassroots through education
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of children.
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“[when asked if he usually voice out their ideals to the government] Not directly
but through education. Like Mabilog’s son, he is here in Ledesco. His daughter in the
Main Campus. So, through this education, hopefully, it will affect him. 80% in here are
Filipinos. And we teach Chinese so everyone learn [sic] something. Filipino learn from
Chinese, Chinese learn from Filipino. It’s important to have this Hua Siong exist in this
community. It’s a bridge eh. A bridge to the gap between the difference of the culture in
tradition.” (Participant 4, 133:97-100)
“These alumni, when they come back to show love for the school, it has incurred
good values in their mind. They have influence to be part of the government machine.
With the existence of this here, Hua Siong has been a great influence in the city and
country. Like Mang Inasal… it’s our alumni… James Yap.. Those are who do their work
and influence growth of the country. So many dynamic alumni in the country. 建乡,建国,
建世界, build community, build country, build the human world.” (Participant 4,
133:115-118)
Thematic Analysis
After analyzing the transcribed interviews and extracting the needed data for this
study, the researchers were able to discover these four, namely: (1) Chinese-Filipinos’
generosity, (2) Attitude towards Citizenship, (3) Political Implications, (4) Role in a
Panethnic Public Sphere.
Chinese-Filipinos’ Generosity. The Chinese-Filipino participants greatly
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exhibited a greater comfort level speaking about their community service and
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involvement over their political engagements. This may be attributed to the fact that
their community carries a family-oriented approach and less more so on the political side
and also due to the fact that all of them have had prior experience with civic
engagements while only two of the participants have direct political engagements and
political participation outside of voting. All of the participants were active in at least one
form of civic activity and displayed genuine enthusiasm in helping others although not
all of them expressed the same when asked about politics.
In regard to civic engagement, the participants had a favorable view of the
activities such as volunteering, through philanthropies and charity and saw it as a way of
helping the general community in the city, not just the Chinese-Filipino community. They
view these methods as easy ways of pursuing direct and easy ways to address various
community issues. Volunteering was primarily facilitated by numerous non-government
organizations in the city, focusing on issues like poverty and the environment. Two of
the participants were introduced to these activities through invitation by friends and
acquaintances, while one participant stated that his activities were initiated personally.
Some organizations that were frequently mentioned were the Rotary Club of Metro
Iloilo, Iloilo City Lions Club, Iloilo City Action Group, Federation Fire Brigade, Philippine
Red Cross, Freemasonry, and Chinese Masonry.
These organizations and groups served as links between the Chinese-Filipino
community and the rest of the communities in the city of Iloilo to work and collaborate
together and support different causes (e.g. construction of schools, scholarship grants,
disaster response units, fires), especially in the communities where the membership was
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not exclusive to Chinese-Filipinos. The participants’ engagements with the organizations
reflect the activities of the organizations:
Participant 1: …You may have also noticed the civic engagements of the
Chinese-Filipino community in the form of the voluntary fire brigade… It is the Iloilo
[City] Action Group…And we also have the Federation. The Federation Fire Brigade is
located in Mabini. As a matter of fact, [ICAG] is spearheaded by my brother-in-law Boy
Que of Iloilo Supermart. I can say that the Federation is very active in upgrading their
equipment. (Participant 1, 120:3-10)
Participant 4: We encourage [the students] to combine the Chinese Society and
the Filipino majority. So, for example, during Christmas, we give gift [sic] to those who
are poor… (Participant 4, 131:3)
Participant 1: We also have the construction of … various school buildings. Ara
da sa Ungka, kung diin-diin da. (There is one in Ungka, and in other places as well.) A
lot of Chinese-I myself- am a member of the Iloilo Golf and Country Club, also in the
Fraternity of Masonry. These organizations, they are part already [sic] of the civic
landscape in the city of Iloilo. (Participant 1, 120:12-15)
Participant 3: Mag Chinese New Year na bala. Na. Ma combine sa mga Lim
Association, Ong Association, parade kamo. (During Chinese New Year. We would have
a parade with the Lim Association and Ong Association among others.) (Participant 3,
129:66-67)
When discussing the reasons for participating, some of the participants stated
that participating in these activities was a way of fulfilling their civic duty. Two of the
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participants expressed that they truly enjoyed volunteering and had a passion for it.
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Outside a few occasions, the participants did not trace their involvement to a specific
cause or cite one as a reason why they became involved, but spoke about their
motivation for involvement in largely general and non-political terms.
Participant 1: …helping private schools. Kay ang private school nga ni naga
educate man sila sa kabataan mo (These private schools also help educate the children).
They are part of your civic consciousness. (Participant 1, 120:30-31)
Participant 3: Mga na sunugan bi no? Mga na bagyuhan. Mga amo na. Kay
siyempre maka sarang ka mag bulig, bulig ka eh. (Victims of fires, victims of typhoons,
and such. If I can afford to help, then I help). (Participant 3, 129:41-42)
Some of the participants engaged in philanthropy and other charitable civic
activities although they have maintained that they do not want their identities exposed
in lieu of their financial donations to their chosen charities.
Participant 1: I am not in a habit of putting my name in anything…You will be
misinterpreted and it already destroys the concept of charity, no? Charity should be
blind. Indi ko gusto nga mabal’an nila. Siling gani sa Bible, “do not let your right hand
know what your left hand is doing”. Indi na ina karon charity. Waay ko ya gahatag basta
may ngalan na “donated by”. Wala. Kung gina advertise mo na karon indi na ina charity.
(That is not charity anymore. I never give whenever there is going to be a plaque that
says “donated by”. No. If you start advertising it, it is no longer charity.) … I don’t want
nga pila ka adlaw mag apply ubra sa amon kag ma bal’an ko nga ako nag pa eskwela. (I
don’t want that someday, someone will be applying to me for a job and I find out I was
the one who put them through school.) I will be compelled to take them in. Basi kwaon
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sila (They might be hired), not based on qualification, but based on the fact that gin pa
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skwela ko sila (I paid for their education). That has a very big effect. You become
blinded. Employees become based on history and not merits. That’s not good for
business…I was content with a private life. Maybe it runs in my tradition. Indi man ko
gusto nga ang inubrahan ko, gina buyagyag ko sa mga tawo (I don’t want to boast my
accomplishments). “Gin pa eskwela ta ka, gin pa ubra ta ka.” (“I put you to school, I
was the one who gave you a job.”) (Participant 1, 120-121:33-75)
Participant 3: Amo gd na ang indi dapat gina ubra mag donate. Kay bal’an mo
ngaa? Naga dako salig nila sa imo. Asta sa punto nga indi na sila kakita iban nga
pangayuan bulig kundi ikaw lang. Maski sa gamay lang na nga bulig bala? Tapos
mangayo na sila liwat, tapos ma amat-amat na dako. Indi ko gusto nga naga pagusto
nalang sila bala. Ang purpose sina ya sang donation para mabuligan sila maka bangon.
Indi nga mapa sagod nalang sila. (That is what you should never do when you donate.
You know why? They start to depend on you. Up to the point that they will be seeking
help not from nobody else but you. Even when your contributions are minimal? They
start to ask again and again. I don’t want people to abuse generosity. The purpose of a
donation is to help them get back on their feet, not for them to be dependent on the
donor.) (Participant 3, 129:44-46)
When the other participants were asked, their unanimous response was that
their current focus was on their family and that they wanted to connect more with their
roots and extended family. One participant suggested that his lack in involvement was
based on his family. Such outlook was also observed in another participant.
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Participant 3: Mas gusto ko mag focus nalang anay sa family. Siguro sa ulihi,
kung maka pangasawa na ni sila. Bal’an mo tanan ko nga bata lalaki mo. Lima gd sila.
Teh kung may pamilya na ni sila tanan amo na siguro pag kwan ko ah. (For now, I want
to focus on my family. Maybe in the future, when they [my children] get married. Did
you know all my children are boys? All five of them. When all of them have their own
families, maybe that will be the time.) (Participant 3, 129:74-75)
Most of the participants expressed that they were also members of certain
Family Associations, mentioning that their membership involved helping out their
extended family, which they saw as a big factor in strengthening family ties. These
family associations were formed when the Chinese migrated from Mainland China to
other parts in Asia. Some of the members of their Family Associations were one of the
factors as to why the participants engage in civic activities, which they also pass on to
their children.
Participant 1: As a matter of fact, [ICAG] is spearheaded by my brother-in-law
Boy Que of Iloilo Supermart…I am already retired. But…uh…my children…I pass on the
some tree-planting activities, they do a lot of uh…medical missions… (Participant 1,
120:8-18)
Participant 2: Sang gamay pa kami bali pagsugod pa sa lolo namon. Ginapalista
lang na to namon. Bali sa China isa na ila ka community nga mga Chua teh pag abot di
nila nagtipon man sila. Asta sa Manila may mga Chua na to. Galing daw di nako active
to wala nko gne gakadto gid. Ang mga Lim, ang mga Yap may ara man na. Basta daw
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every family may ara na. Dapat si papa to gin interview nyo sang una. Mga Lion’s club,
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mga muna sang una (We were little when we became members, it was during my
grandfather’s time. We became members. There is a community of Chuas in China and
when some migrated here in the Philippines they formed the same community. Manila
also has Chuas there. However, I’m not that active, I haven’t even attended the
meetings anymore. The Lims, the Yaps, they have these too. I think every family has
this. You should have interviewed my father. He was a member of the Lions Club back
in the day.) (Participant 2, 126:26-28)
Participant 3: Gina welcome man da ang tanan mag okasyon. Mag festival na
bala. Autumn, spring, winter. Seasons. Once may amo na, may halad-halad kamo.
Tanan nga member, tanan nga Tan, pwede ka kadto... Ang mga ga meeting malang nga
exclusive ang sa Board of Directors, teh sila-sila malang na ya. Meeting sa mga financial
status niyo, kung may mga nag kalamatay kamo nga paryenti… Amo malang na.
(Everyone is welcome during occasions. During [Chinese] festivals. Autumn, spring,
winter seasons. There are contributions made by each other. Every member, every Tan,
they are invited…Those that attend the meetings are exclusive to the Board of Directors,
just them. Meetings on financial status, if anyone of your relatives died…That’s it.)
Participant 4: The Family Association is the Kang-Ha Association. Kang-Ha. That’s
all the Uys… Actually, not just one but all over the country. There are 10 organizations
…10 chapters. Aside from the one in the city. The…Manila…main chapter.
Then…uh…Bacolod, Cebu, Zamboanga, Northern Luzon, Southern Luzon…more.
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One of the participants mentioned that they observed a decline in their civic
work and engagements in the city due to the fact that the Chinese Community in the
city is larger and therefore more able to give out support to the issues in the community
in a larger scale.
Participant 1: Wala di sa city. Kadamo na di sa amon ang pwede maka bulig.
Kadamo na di ya Chinese nga mangaranon. (Not so much here in the city. There are
already a lot of us who can help. There are so many wealthy Chinese here.)
Some participants further delineated that their civic engagements were products
of wanting to help the community and to contribute in aiding, which are issues of status
quo.
Participant 1: It’s just spontaneous…. Kay ang gina tawag nga charity (That’s
what charity is about), it must come from within. Not because somebody asked you to
donate, not because somebody asked you for money. I help poor people nga makita ko
nga deserving (I help poor people whom I see deserve it). Ang bata sang akon panday,
ang bata sang kargador ko sa isa ko ka uma. May ara isa naka sakay sa barko. Kung
mag pauli siya gina dal’an ya ko regalo. I stopped him. I don’t need it. Don’t bring it to
please me or para maka bayad ka sa utang mo. Wala ko nagpa eskwela para magka
utang sakon ang tawo. Di bala? (The child of one of my carpenters, the child of one of
my laborers. One of them now works at sea. When he gets home he brings me gifts. I
stopped him. I don’t need it. Don’t bring it to please me or to pay your debt. I did not
put them to school so that they become indebted to me, don’t you think so?)
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Participant 4: [We] have been encouraging students to join, those civic activities
because we also train future leader [sic]. We like our student to be a leader someday.
Like your title you give there, 建乡建国. To build up their hometown, and to build up the
country. (Participant 4, 132:69-71)
When asked about their realizations and lessons learned in their civic
engagements, the participants had mixed responses, ranging from positive to negative
to a mix of both.
Participant 1: Number one, people have very short memories. You help them,
tomorrow, they forget it. That is why, amo na gani ang malain, nga kung kabalo ang
tawo nga nag hatag ka. Human nature na mo. Kung kabalo ang tawo nga imo gn
tagaaan nga ikaw ang nag hatag … Pero as you have noticed, ang Chinese Community
is one of the easiest communities nga maka pangayo ka bulig. Especially kung kwarta
ang kinahanglan. Because they have it. Ma ngayo sila bulig, mga sunog, sige lang, hatag
sila. Bisan paano lang ma hatag sila. Dyutay or dako. Galing kay ang tawo, daw given
na nga may mahisa simo. Crab mentality bala. It’s not our fault if we have money, is it?
Pasalamat ka pa gani kay may ara maka sarang, may ara mangaranon kay te kung imol
ta tanan anhon ta? Waay ta pangayuan bulig. Wala may ma suporta sing mga activities
nga amo na. The government alone….Kulang pa gani kawaton. Di bala? You have seen
the corruption happening around. (Participant 1, 122:83-91) (That is why, that is
what makes it bad, that if people find out you were the one who helped… But as you
have noticed, ang Chinese Community is one of the easiest communities where you can
seek help. Especially when it is money that is needed. Because they have it. They are
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asked for help, like in fire, okay, they give. Whatever they can do to help. But it seems
that it is in the nature of man to be jealous. Crab mentality. It’s not our fault if we have
money, is it? They should be thankful that there are more fortunate people, that there
are richer people because if we were all poor, where would we end up? We would have
no one to go to for help. There would be no one to support any kinds of activities. The
government alone…their greed exceeds their need; don’t you think so? You have seen
the corruption happening around.)
Participant 3: Madamo eh. Mga tawo mayo lang kung may kinahanglan. Kung
wala sila kinahanglan sa imo, indi ka nila kilala. Siling ko bala kagina? Ma pinangayo sila
liwat, ma pagusto pangayo. Tapos kung mag untat ka hatag daw ikaw pa nag gwa nga
malain. Isa man na sa mga rason kung ngaa nag untat na ko intra-intra da. Nami man
bala imo tuyo nga ma hatag ikaw pero gina abusaran sang mga tawo. Nga ma hatag ka
lang tani sa gusto mo pero gina kwaan ka desisyon. Te kung mang indi ka ya ikaw pa
ang dalok? Indi man ina intsakto ya. (Participant 3, 129:79-83) (There are a lot.
People are only good to you when they need something. When they don’t need anything
from you, they barely know you. Remember what I said a while ago? They keep asking
and asking. When you stop giving, they will make you look like you’re the bad guy.
That’s another reason as to why I stopped engaging in civic activities. You start off with
good intentions but people tend to abuse it. You are robbed of your personal decisions
and people call you selfish. That isn’t right.)
The participants engaged in civic activities with varying frequencies with some
having monthly meetings to some having yearly engagements. These activities range
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from their personal family associations to their other, more public civic engagements.
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Participant 1: I cannot tell you how often kay it’s spontaneous. When there is an
opportunity, why not? Kung kis’a may ara man nga you are asked to engage pero kis’a
ga ballibad ka kay the indi man tanan nga adlaw mayo mo. Indi man kita maka siling
nga ginoo ka nga everything mayo. (Participant 1, 122:93-96) (I cannot tell you how
often because it’s spontaneous. When there is an opportunity, why not? But there are
times when you are asked to participate in an activity and you turn down the
opportunity because it’s out of your schedule. You’re not a god who can do everything
at the same time.)
Participant 2: Once a year man lang every june. Pero kung kisa wala man gid kay
gasto man. (Participant 2, 126:32) (Just once a year, every June. But sometimes it’s
too expensive so we don’t attend.)
Participant 3: Kada... Tatlo (3) ka bulan guro… kaisa. Inyo na nga
mga…ancestral… mga lahi niyo..para ma bal’an niyo kung diin. (Participant 3,
129:53) (Every…three months, once. These are the ancestral… your kin… to help you
trace your roots.)
Participant 4: Usually once a month. Or there is a birthday of a someone in the
Builder [Chinese Masonic Member]. Or if celebration of uhhh.. What do you say? Like
Buddha. So, if there is a birthday of them or of Buddha, they just gather together to
celebrate and 吃(eat)，and with Chinese Musical Association, also there perform. [sic]
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The impressions of the participants in their respective civic engagements,
although generally positive, varied from activity to activity, depending on the nature of
the organizations, as well as the people involved.
Participant 1: Sa organization usually, kinahanglan, may ara man tawo that want
to be a member of the organization, but they will not work. Indi man sila mag amot.
Ang na learn ko, it is good to become a member of an organization but you maintain a
low profile. Indi siling nga ikaw gd ma leader-leader da, ikaw gd ang hero, ikaw gd ang
presidente, ikaw gd ma ano. It is even more satisfying if you do it yourself, do it
anonymously. Ang organization na usually, kung ano na ila ubrahon, “Project of: Iloilo
Rotary”, “Project of: amo ni amo na”, You cannot really have that… ang feeling mo ya
kung ikaw gd abi mag pangamot sa project. Ikaw ang man behind. It gives you more
satisfaction. Sa akon katigulangon, amo na akon na learn kay teh damo na ko na agyan
mo. Sa mga organization mang wahig ka pa para makita ka, it’s better if you do it alone.
(Participant 1, 125:219-225) (In organizations, there are always people that are
only there for the membership but never do any work, not a single donation. What I
learned is that it is good to become a member of an organization but you maintain a low
profile. Don’t stand out so much. Don’t be a hero. It is even more satisfying if you do it
yourself, do it anonymously. Organizations usually have plaques announcing their
projects. “Project of Iloilo Rotary”, “Project of: bla bla”. You cannot really have that…
feeling when you are the one who gave initiative. You are the man behind. It gives you
more satisfaction. In my old age, that is what I learned, and I have been through a lot.
In organizations, you have to climb to the top just to be noticed. It’s better if you do it
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alone.)
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Participant 4: Usually we just make it to the public through the news. The
activities of the school and let them know what we do. But most important is we let the
student understand. Like the song no? 崋商崋商我爱你. There is our main goal no?您教
我们做好人，(Be good to other people) 您教我们做好事(Do good deeds) 。和善可亲懂
礼貌(Always be courteous)。谦虚待人讲道理(Speak out good principles)。 Be good to
other, do good deeds, be humble. Treat people with humbleness and to be reasonable
认真负责来办事(Do your work seriously). Do your work, job, seriously. Be responsible.
The key word. The key action to be success [sic]. (Participant 4, 132:75-79)
Political Implications. Based on the civic activities the participants have
engaged in, not all of them have observed policies and/or ordinances that were an
effect of their engagements. This may be attributed to the fact that most of the
participants focused less on their effect on the government and mostly focus on their
community and in being able to improve it. One participant who expressly stated one
ordinance stated that they had openly spoken out because it affected their business.
Participant 1: Except lang abi sining mga ordinance which sounded so stupid.
Nga kung six-wheeler imo nga truck, indi ka agi sa General Luna. So anong gin ubra
sang iban? Ang ila six -wheeler gin palusan duwa ka guma sa buli, four-wheeler. Di
bala? It should be based on the size of the vehicle. Butangan mo da sang ano eh.
Butangan mo sang length kag capacity. Indi nga based on the number of wheels. Kay if
you base it on the number of wheels, ang ten-wheeler pwede nga palosan ko reda
magahimo nga four- wheeler. Indi bala daw ka stupid? Amo na ginubra sang iban. Pag
bakal nila sing truck six-wheeler na mo. Gn bakal nila ina with the idea that they could
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use it everywhere. Kay gamay manlang, elf manlang. Those are just examples of
ordinances nga naka bulig kami. Because we voiced out, gn islan nila. (Participant 1,
124:181-187) (Maybe this one ordinance that sounded so stupid. If you had a six-
wheeler truck, you couldn’t pass through General Luna. So, what did some of them do?
They removed two of the rear wheels of the truck it becomes a four-wheeler, right? It
should be based on the size of the vehicle. They should have put the basis on length
and capacity. Not the number of wheels. If you base it on the number of wheels, one
can easily make a ten-wheeler truck into a four-wheeler with simple mechanical
adjustments. Outrageous isn’t it? That’s what some of them did. The truck already had
six wheels when they bought it. It was bought with the idea that they could use it
everywhere. It’s a small truck. An ELF. That is an example of an ordinance where we
have helped. We voiced out, and they changed it.)
Participant 3: Hmmm... Daw wala man. Kay bal’an mo indi ko ya amo gd na ka
ano sa city ya mo. Ang mga ga himo sang mga ordinance nga na, indi ko na gusto mag
hilabot. Ila na ina expertise ya. Siguro may ara man iban nga Chinese nga naga bulig eh
pero indi ko da isa sa ila. (Participant 3, 130:102-104) (Hmmm… I don’t think there
are any. I’m not that active when it comes to matters in the city. I don’t want to
associate myself with the people making the ordinances. That’s their own expertise.
Perhaps there are some Chinese that help or contribute to that but I am not one of
them.)
When asked about their participation during elections, some of the participants
admitted that they had personal candidates that they preferred and that in some of the
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participants, their Family Associations often practiced block voting as well as tactical
voting.
Participant 1: Huo. Secretly naga sugilanon na. Kung sino gd ya aton kandidato.
And usually we also get the candidate that is most friendly sa amon. Natural lang na ya,
that is to be expected. Alang-alang ka man mag boto sa kandidato nga gina hilabot ya
ka. Kung mag daog siya kundi siyempre nami man matyag mo. Pero ga amot man kami
wala-tuo. (Participant 1, 125:228-230) (Yes. Secretly we confer with each other
who our chosen candidates are. We also usually get the candidate that is most friendly
to us. It’s natural, it’s to be expected. You obviously don’t vote for someone whom you
don’t have good relations with. Of course, you feel good if they win. We also help them
in any way we can.)
Participant 3: Kanya-kanya. Basta mga amo na wala kami ga intra sa pulitiko.
Ang iya, iya. Kung ano gusto niya, siya lang ya. Lain sa iban ya nga sa Iglesia na block
vote ya isa lang sila. Indi kami pwede ka diktahanay sa kung ano gusto sang isa…
Supporta ara. Kada isa man na sa amon nga Chinese may ara. Bulig sa campaign nya,
bulig gamay sa gasto. Pero akon nalang na ya. Basta may ara ah. (Participant 3,
130:95-96) (To each his own. When it comes to this, we don’t go into much politics.
Whomever someone wants to support a candidate, we let them. Unlike others like in the
Iglesia who practice block voting. We can’t dictate what the other wants…We support
them. Each one of us, Chinese, has someone to support. Help in the campaign,
contribute a little in the expenses. But I’ll keep their names to myself.)
When the participants were asked if they were able to communicate their ideas
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and thoughts to members of the government, one of them stated that they did not
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expect to communicate their ideas directly to the government, as they admitted that
they were not that close in terms of relations and only freely interacted with members of
the government that they were already in good relations with.
Participant 1: Huo eh. Basta may makita lang ko nga pulitiko nga maka
sulusugilanon kami, friendly conversations, I give unsolicited advice. (Participant 1,
123:158) (Of course, whenever I see a politician that I can converse freely with
through friendly conversations, I give unsolicited advice.) … Ang pulitiko, kung ang
advice mo, daw maka gain pogi points, patihon nila na. Pero kung indi gani, indi gd na
sila maghulag. Nobody will lift a finger if it will make him unpopular. That is the problem
with our system. Basta gani nga indi popular, ma siling sila nga ma apektuhan ang imol,
but you must understand that poverty is not a reason to commit a crime…Kung ikaw abi
naga sikad kag bawal ang naga sikad sa Diversion, will poverty give you a license to
violate that? They imperil the safety of the majority of the people nag a usar sang
Diversion. Mga motor waay suga, mga jeep waay suga. May ara na ya ordinance para
dira pero they don’t implement it, why? Because it’s unpopular…Ang kinahanglan saton
political will malang mo. Kung may political will ka, you can turn around the country.
Pero kung wala. It will just be the same. And usually, the exercise of political will will
make you very unpopular. (Participant 1, 124:165-172) (When it comes to
politicians, if your advice can earn them approval of the public, they take it. If not, there
will be no action taken. Nobody will lift a finger if it will make him unpopular. That is the
problem with our system. If it us unpopular opinion, they make up excuses. “It will
affect the poor.” But you must understand that poverty is not a reason to commit a
˻
crime…If the pedicabs were banned in Diversion Road, will poverty give you a license to
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violate that? They imperil the safety of the majority of the people who use the road.
Motorcycles and jeepneys without headlights. There are ordinances against it but they
aren’t enforced, why? Because it’s unpopular. What we need is political will. If you have
political will, you can turn around a country but if you don’t, it will just be the same. And
usually, the exercise of political will makes you very unpopular.)
Participant 4: Not directly but through education. Like Mabilog’s son, he is here
in Ledesco. His daughter in the Main Campus. So, through this education, hopefully, it
will affect him. 80% in here are Filipinos. And we teach Chinese so everyone learn [sic]
something. Filipino learn from Chinese, Chinese learn from Filipino. It’s important to
have this Hua Siong exist in this community. It’s a bridge eh. A bridge to the gap
between the difference of the culture and tradition. (Participant 4, 133:97-100)
When asked what lessons they learned during their collaborations with the
government, the participants had generally negative responses towards the government.
Participant 1: I cannot speak for my relations with the local government except
that my relations with the local government are very minimal. Sa local government,
there are no permanent friends, only permanent interests. Bisan ano niyo ka migohay,
pero mag bungguanay inyo interest, you are an enemy. Tapos sa local government, may
ara gina tawag na minority kag majority. Do not take sides. Indi ka ya pulitiko, indi ka
mag intra da. You wake up tomorrow, ang minority, majority na. Amo nga aton
congressmen, pag mata nila kag daog si Duterte, saylo sila tanan kay Duterte. Para indi
sila dasig ma akusar… Balancing act. (Participant 1, 125:213-217) (I cannot speak
for my relations with the local government except for my relations with the local
˻
government are very minimal. In the local government, there are no permanent friends,
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only permanent interests. No matter how close you are, when your interests collide, you
are an enemy. There is also what you call the minority and majority. Do not take sides.
You are not a politician, don’t become one. You wake up tomorrow and the minority
becomes a majority. That’s why our congressmen wake up in the morning and find out
that Duterte won, they side with him. So that they can’t be accused… Balancing act.)
Participant 4: Hmm. The whole government machine no…? Need to revise. This
morning I just talked with a taxi driver. We talk. The Philippines is a good country. Many
resources, very intelligent people. We could compete with people outside the country.
But why is Philippines still poor? Still need something? [sic] Because of corruption.
Corruption ya, indi lang sa ano na. (Corruption is not just a minor issue.) Corruption,
when they get money okay ya no problem if they spend it here in the country.
(Corruption, when they get money, it’s okay if you spend it here in the country.) Invest
here. But sadly, most corrupt people, those buwaya, big buwaya, they send their money
outside the country. I think that makes the Philippines poorer and poorer. If we could
stop those and build up people to love the country and do something for the country, it
will make the country better. Another because we don’t have winter. Even though we
are poor, we still could live, could survive. In other countries like China and America,
when they don’t have money, the dilemma, during winter, when they don’t have coats,
anything to keep them warm and they …like…our Filipino brothers..sleep on the street..
in the morning they become ice buko, Di bala? (Right?) If they have no house to keep
them warm, also become ice. In the Philippines, no such thing. A nice thing. Love the
country, work to improve city and country.” (Participant 4, 134:124-133)
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Attitudes towards Citizenship. The participants implied views of citizenship
and be a good citizen were useful to further clarify some of their reasons for civic
engagement. Most of the participants stated that they felt the need and responsibility to
get involved in the community one way or the other. Their various ideas of good
citizenship were not explicitly included in the research questionnaire guide for the
question of a “good citizen” and might prejudice their answers and therefore only their
implicit and implied responses were collected and analyzed for the research.
Their characterizations of a good citizen often included brief descriptions and
familiar themes such as someone who “pays taxes” and “votes”, and “provides for his
family”. However, some of the participants implicitly expressed that a good citizen is
someone who essentially minds his or her own business and does not meddle with the
affairs of others.
One participant also stated that cooperation with the government was one way
of showing good citizenship. Other participants stated that a good citizen knows how to
“show love and have good moral values”. They were also mindful not to be too
unrealistic with their expectations, further stating that they can only give what they can,
usually only in small donations and giving an ample amount of their time.
Participant 1: Kung may mga bululigan, bulig ta eh. Amo na eh. Kun, indi man
siling nga ikaw gd ya abi ang kwan... Kay teh I was given a good education kag kabalo
gd ko sang bentaha sang good education. Pero ang education subong is already
different. High tech na eh. Kada isa sa inyo may cellphone, kada isa sa inyo may laptop,
you cannot do without it. Because it’s easy. It makes your life much easier.
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(Participant 1, 122:112-116) (When someone needs help, we help. That’s it.
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Because I was given a good education and I know the advantages of a good education.
But education today is already different. High-tech. Each one of you has cellphones,
each one of you has laptops; you cannot do without it. Because it’s easy, it makes your
life easier.)
Participant 3: Hmm. Gusto ko man maka bulig sa mga imol eh. Maka indi maka
sarang bala. Luwas sa mga kauturan ko sa Chinese Community, syempre mga tawo man
na sila, kag makita mo man bala kis’a nga kinahangaln nila bulig haw. Hatag dire, hatag
didto. Daw nami man bala sa pamatyag mo nga naka bulig ka maski gamay lang. Good
citizen bala. Diba? Kung mayo ka nga tawo mabal’an mo nga ang pag bulig sa imo
kauturan nga naga kinahanglanon. Iban ko nga upod sa Chinese Community amo man
ni mo. Siguro daw sa amon man nga mabulig ka bala kay teh may kwarta ka mo. May
sarang ka. (Participant 3, 130:85-89) (Hmm. I also want to help the less fortunate.
Those that can’t really afford the basic needs. Aside from helping out the other
members in the Chinese Community, I help those outside too. You can also see that
they could really use the help given. Give as much as I can. It gives you a sense of
fulfillment when you know that you have helped. Like a good citizen, right? If you are a
good person, you will know that helping people in need is important. Some of my
friends in the Chinese Community are like this too. Maybe it’s innate in us since we have
the money. We have the means.)
Role in a Panethnic Public Sphere. As one of the participants mentioned,
they direct support to politicians (sometimes a single politician) although the specific
details on their contributions remain confidential. A factor that stood out in their
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statement was that they “try to be everybody’s friend”. Although another participant
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stated that their family organization did not generally share the same voting opinion, it
remains that their family organizations play a big role in the formation of opinion.
Participant 1: Secretly naga sugilanon na. Kung sino gd ya aton kandidato. And
usually we also get the candidate that is most friendly sa amon. Natural lang na ya, that
is to be expected. (Participant 1, 125:228-229) (Secretly we confer with each other
who our chosen candidates are. We also usually get the candidate that is most friendly
to us.)
Participant 3: Kanya-kanya. Basta mga amo na wala kami ga intra sa pulitiko.
Ang iya, iya. Kung ano gusto niya, siya lang ya. Lain sa iban ya nga sa Iglesia na block
vote ya isa lang sila. Indi kami pwede ka diktahanay sa kung ano gusto sang isa…
(Participant 3, 130:95-96) (To each their own. When it comes to this, we don’t go
into much politics. Whomever someone wants to support a candidate, we let them.
Unlike others like in the Iglesia who practice block voting. We can’t dictate what the
other wants…)
The responses of the participants expressed that thought some family
organizations practiced block and tactical voting, the same is not true for every family
association in the Chinese-Filipino community.
For one participant, their Family Organization was one way to engage
themselves in new business opportunities.
Participant 2: Kung ano gina sugid, uhh, mabal’an man na mga bag’o na
negosyo…Te kung may grupo, amot amot kamo. Ulupod kamo da, pwede. Istoryahanay
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daw sharing bala. (Participant 2, 127:56-57) (When there is a talk about something
new, there is sure to be a new business. If there is a group, we contribute together.)
Another participant stated that their engagement in civic activities centers on
how they wanted to help people in need, even those outside the Chinese-Filipino
community.
Participant 3: Gusto ko man maka bulig sa mga imol eh. Mga indi maka sarang
bala. Luwas sa mga kauturan ko sa Chinese Community. (Participant 3, 130:85-86)
(I also want to help the less fortunate. Those that can’t really afford the basic needs.
Aside from helping out the other members in the Chinese Community.)
It is vital for the public sphere to develop the capacity to deal with issues of real
significance to its entire people, and promote active discussion of these issues. A shared
and efficient public sphere is a pivotal characteristic of Philippine public culture. Mature
democracies are distinguishable from pseudo-democracies by an effectively operating
public sphere, by the open display of issues within that field, and by the creative
application of analyzed experiences. Decision-making is based not on the transient
interests of arbitrary interest groups and on foreign businesses, but on the common
interests of the society`s members. The Chinese-Filipino community in the city of Iloilo
represents not only the interests of their economic engagements but also the formed
opinions of their civic engagements.
Theory Discussions
Employing the Public Sphere Theory (Offentlichkeit) based on the work of Jurgen
Habermas (1962), the theory states that the public sphere is a “theater in modern
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societies” and that political participation in the public sphere is easiest enacted through
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“medium of talk” and has the following conditions in which it is formed: (1) formation of
public opinion, (2) all citizens have access, (3) conference in an unrestricted fashion, (4)
debate over general rules governing relations.
The themes identified in this study were absorbed according to the conditions of
the Public Sphere theory that served as the ideological stance in this study.
Formation of Public Opinion. This condition refers to the state in which the
participants may form their own or be influenced in forming their opinion on society.
This includes everything from normal, day-to-day issues such as the traffic, work
relations, and local gossip up to larger entities such as pressing social and political
issues, the economy, and the government system. This concept is related to the theme,
“Attitudes towards Citizenship” based on their different civic engagements with the
organizations and associations being the ground for the formation of their personal
public opinion, whether original or entirely influenced.
All citizens have access. This concerns the individuals of the public sphere and
that there is indiscriminate access in the constituents of the sphere. Granted that the
study focuses on the Chinese-Filipino community in the city of Iloilo, that is not to say
that the civic engagements of the participants of the study only limit their interaction
with other Chinese-Filipino individuals. This condition is akin to the theme of “Chinese-
Filipinos Generosity” which upholds the presumption that their interaction is not limited
to the Chinese-Filipinos of the community.
Conference in an unrestricted fashion. Dialogue in the public sphere is to be
held in a way that is inexhaustible, that the discourse continues indefinitely. This
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concept is parallel to the theme “Role in the Public Sphere” where the participants and
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their family associations in particular engage in conversations during their meetings and
reunions as well as during other civic engagements.
Debate over general rule governing relations. This condition may be
interpreted in a number of ways, and in this study, it pertains to the participation of
individuals in conversations over their relations with the other parts of the public sphere.
This is relative to the theme “Political Implications”.
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All Citizens have Access
“Chinese-Filipino Generosity”
Formation of Public Opinion
“Attitudes Towards Citizenship”
Conference in an Unrestricted
Manner
“Role in the Panethnic Public Sphere

Sphere”
Debate Over General Rules

Governing Relations
“Political Implications”
Figure 2. The absorption of the themes of the Chinese-Filipino community in Habermas’
public sphere (1962) by Alkonga and Paja (2018) to the results of the study.
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Chapter 5
Summary, Conclusions and Recommendations
This chapter consists four parts: (1) Summary, (2) Conclusions, (3) Implications,
and (4) Recommendations.
Part One, Summary, presents the summary of the problem, the methodology
used and the findings.
Part Two, Conclusions, presents the conclusions based on the findings of the
study.
Part Three, Implications, discusses the implications of the findings and the
conclusions of the study.
Part Four, Recommendations, offers recommendation based on the findings and
the conclusion of the study.
Summary
The study aimed to identify, know and analyze political implications of Chinese-
Filipinos in the Iloilo City’s civic engagements using Narrative Inquiry methodology. This
study intended to answer the queries of how and if the civic engagements of members
of the Chinese-Filipino community translate into political implications.
Purposive sampling was used to determine the participants and 4 participants
were chosen, all of them fit the bounds of the criteria being (1) Chinese, Filipino, or of
Chinese-Filipino descent, (2) consider themselves part of the Chinese Community in the
city of Iloilo, (3) a resident of the city for at least 5 years, and (4) a registered voter.
˻
The researchers conducted an In-depth interview and constructed semi-structured,
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open-ended questionnaires, transcribed the interviews, compiled the data corpus, and
analyzed the data in themes.
Based on the data, we have concluded that:
(1) Chinese-Filipinos in Iloilo City are more active in socio-cultural and
economic activities than most but volunteering and donations are
their primary ways of engagement.
(2) Chinese-Filipinos have different ways communicating their ideals and
translates them different ways as well but most of them amount to
significant political implications.
(3) Chinese-Filipinos’ attitudes towards citizenship lean more on a Filipino
description of a good citizen but with the hint of a more private
citizen as they are.
(4) The opinions, symbolic acts, and interactions of Chinese-Filipinos play
a significant role in the construction of their public sphere.
Conclusions
The study is concluded into four themes, namely: (1) Chinese-Filipino
Generosity; (2) Attitudes Towards Citizenship; (3) Political Implications; (4) Role in the
Panethnic Public Sphere.
The researchers established that the Chinese-Filipino Community in Iloilo City is a
significant force in the panethnic public sphere, leaving their imprint on every aspect of
the sphere from socio-economic to cultural and to the the political aspect.
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Integrating the data into the study, the researchers have concluded that their
civic engagements are mainly of socio-cultural and economic nature which manifest
themselves through philanthropy, charity work, and donations to their community as
well as communities outside the Chinese-Filipino community. Although the extent of
their involvement in civic activities vary from individual to group engagements and most
of their individual engagements involve personal donations, charity work, construction
and erection of schools, businesses, and other institutions, that is not to say that the
civic engagements of the Chinese-Filipino community do not leave a monumental
political implication in the status quo. The mere task of securing business permits for the
erection of new buildings indirectly implicates a political aspect on the government in the
guise of the rigorous process of securing permits, gradually imprinting into public record
the building capacity of the community, giving thought of the government officials on
the partnership to seek. In group engagements, their activities are planned monthly,
quarterly, or annually depending on the organization and association. Charity work in
the form of gift-giving is also practiced at least twice a year within their community as
well as outside them.
Moreover, it is also concluded that a family-oriented approach and belief play a
great role in the activeness of the participants when it comes to engaging in civic
activities, with the older participants whose children are less dependent are more active
when it comes to civic engagements as compared to the younger participants.
The study has shown that the political implications of the Chinese-Filipino
community derived from their civic engagements have, on occasion, been translated into
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policies and ordinances within the city.
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The study has also concluded that they have a significant political implication
because there is more than one way of communicating their ideas and opinions towards
the decision makers and people in power. There are also certain occasions that their
conversations with decision makers and people in power have been effective in
translating them into a policy which implies the extent of their political implications.
Some family associations and members of the Chinese-Filipino community practice
tactical voting and block voting, as well as rallying support for political candidates, and
have an effect on the ordinances and policies in the city, making them a considerable
factor during and even after election period.
Additionally, the study concluded that members of the Chinese-Filipino
community have a collective political will to see and act for change in the government.
In terms of political sociology and relating to the exchange of power between state and
society, their implications on policies and ordinances are contingent that a progressive,
collective will need be articulated around the figure of their civic engagements and
general individualism, with the exemption of some of the participants. Their civic
engagements become more than just an act of magnanimity and philanthropy but have
evolved into a central vehicle in their representation in society, expressing the reflection
of their social class.
Lastly, the research establishes that with a large enough force of ethnic
mobilization, a united civic engagement effort of the Chinese-Filipino community in the
city of Iloilo may emerge as a social movement, acting up in place of the government’s
inactivity towards a distinct issue, attributed to the data gathered from the participants,
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in particular on their negative responses when asked about their realizations about the
government.
Implications
The findings and conclusions of the present study have led to certain implications
for theory and practice.
For theory, the findings of the study were summarized into one core idea, that
Chinese-Filipinos’ civic engagements translate into political implications.
This study conveys that ethnic difference does not diminish your role in public
sphere as long as you have your ways to communicate your ideals.
For practice, other ethnic groups could use the results of this study as application
to proliferate their own ideals.
As for the local government, the study gives them a framework on how to
enhance communication with the community and legitimate governments are only those
that listen to the public sphere.
Recommendations
In view of the conclusions, the following recommendations were advanced:
Future policies. The researchers recommend that the local government
implement or establish a platform for other ethnic minorities like the Chinese-Filipinos
for them to voice out their ideas, concerns, and recommendations that they deem
beneficial to their community and to the city. The platform should also be accessible to
other ethnic minorities that may not be as visible in the city of Iloilo.
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Future researchers. The researchers suggest that future researchers of a
similar study or topic take into account the findings of this study and venture more into
a larger sample size and triangulate their data corpus with other participants that adhere
to more professional standpoint.
Scholarly Works in Political Science. The researchers suggest that Political
Science scholars consider the results of this study in discussions on the topic of political
sociology or the construction of power in the society.
Chinese-Filipino community. The researchers suggest that the Chinese-
Filipino community to accelerate their engagement in the socio-economic sphere and
also enunciate their opinions, interactions, and involvement in the community for the
researchers find it important that they maintain their vital role in the public sphere of the
city of Iloilo.
Civic welfare organizations. The researchers recommend civic welfare
organizations to take into account the perception of the Chinese-Filipino community
found in this research and model their structure and approach towards other ethnic
minorities in the city of Iloilo.
General population. The study recommends the general population to involve
themselves more in civic engagements involving other ethnic minorities in order to build
stronger ties with the different ethnicities and groups in the city and promote interest in
the political process.
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Appendices
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APPENDIX A
Letter to the Participants
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__________________________________
__________________________________
__________________________________
Dear __________________,
We are political science students from West Visayas State University – College of Arts
and Sciences conducting a qualitative research study with the title of “建乡建国: Civic
Involvement and Political Implications of the Chinese-Filipino Community in the City of Iloilo”.
In line with this, we would like you to be a respondent for our study since we think that you
would be a valuable participant in our study.
Our study gathers information about the different civic involvements and political
implications of the Chinese-Filipino community in the city of Iloilo as well as background data
concerning them and their community. This tackles the activities they take part in be it socio-
economic, cultural, religious, or political.
We look forward to your participation in our study and are willing to adjust to a
schedule you deem proper for the interview. You may contact us with your response at
09272016700, 09260492983 on or before January 21, 2018.
Truly yours,
RENO DAVE N. ALKONGA

Researcher
JAYSON B. PAJA
Researcher
Noted:
VOLTAIRE B. JACINTO
Advis
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APPENDIX B
Informed Consent
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APPENDIX C
Guide Questions
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Guide Questions:
A. Profiling
NAME, AGE, CIVIL STATUS, YEARS OF RESIDENCY IN THE CITY
B. Questionnaire
I.
1. What civic activities in the city do you take part in?

a) Aside from those you’ve mentioned, are there other civic activities you take
part in (political, economic, socio-cultural, and religious)?
b) Are there activities you take part in the past?
c) Is there a reason you were most active in (either political, economic, socio-
cultural, and religious we observed he most actively take part in)?
2. How did you first start joining these activities?
a) Were there friends who asked you to go, is it a customary to your family to
take part in these activities, or you discovered it yourself?
b) What were the factors that pushed you to take part in these?
3. Upon joining the said activities, what are your impressions of those activities?
a) Did you have realizations?
b) What are the lessons you have learned in these activities?
II.
1. How often do you conduct these civic activities? (specify each activities and their
classification)
2. With your participation, what did you contribute so far? (any forms of
contribution)
3. What are your roles during those activities? Are you the one holding/
spearheading or you’re just participating?
4. Who are the participants in these activities?
5. Among all civic activities, where do you think you were most active in?
6. During these activities, how do you acquaint yourself with others?
a) How do you expand your network of friends and/or partners?
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III.
1. In civic activities you participate in, were there policies or ordinances that you
directly worked with the government or NGOs?
a) What are these activities?
b) How do you collaborate with the local gov’t or NGO’s?
2. Based on your assessment, do you think you have communicated/ your ideals to
the local gov’t or local gov’t heads through these activities?
a) How did it translate to policies and ordinances?
3. Based on your experience in the city, are there policies and ordinances that
originated in your community or your civic activities that the local government
adopted or take inspiration from?
a) How did this affect your community?
b) How did this affect the city?
4. How do you sustain and enhance your working relationship with the local gov’t
during these activities?
a) Are there past experiences you can relate to this?
5. By working with the gov’t, what are past experiences that drove you or sustain
your participation in these activities?
6. Through these years, what are the lessons you’ve learned working with the
gov’t?
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APPENDIX C
Transcriptions
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1 Participant 1: The Chinese-Community has always been cooperative when it comes to civic development. And uh…one of those
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2 things that you will really notice..if you look around is uh.. the donations they give to the city in the form of..uh.. building schools
3 and other charitable activities that they participate in. Also..you may have noticed the civic engagements of the Chinese-Filipino
4 community in the form the voluntary fire brigade.
5 Researcher: Ang ICAG na sir diba?
6 Participant 1: Yeah, yeah. It is the Iloilo Civic Action Group.
7 Researcher: Sa Molo na sir diba?
8 Participant 1: And we also have the Federation. The Federation Fire Brigade is located in Mabini. As a matter of fact, una gd na
9 tani ang ICAG sang una. Spearheaded by my brother-in-law, si Boy Que of Iloilo Supermart…uh… but.. as of now, I can say that the
10 Federation is very active in upgrading their equipment... Kita mo man na no? Ang mga truck nila? Very beautiful trucks.
11 Researcher: Yes sir.
12 Participant 1: We also have the construction of uhh.. various school buildings. Ara da sa Ungka, kung diin-diin da. We also
13 engage in other social…socio-civic activities. A lot of Chinese are now members of the Iloilo Golf and Country Club. A lot of them
14 also joined in the fraternity of Masonry. Freemasonry. This organizations... they uhh… they are part already of the civic landscape
15 in the City of Iloilo and usually they are very active when it comes to supporting the programs the city already has.
16 Researcher: Ang imo ya sir mga personal activities? Imo mga civic engagements diri sa city?
17 Participant 1: Well uh… ako.. I am already retired no? But uh.. my children..I pass on the baton to my children. My children are
18 members of the ICAG. They are also engaged in some tree-planting activities, they do a lot of uh.. medical missions…
19 Researcher: As a member of what organization do they do these activities?
20 Participant 1: As a member of ICAG and Masonry. Freemasonry. Very beautiful organization. Although not perfect. Wala man
21 organization nga perfect. Kung kaisa may ara mga ano.. mga things said about them. Usually coming from other sources. Mga
22 kwan bala. Prejudiced sources. Like for example, Masons are branded as atheists but they are not. One of the qualifications in being
23 a Mason is for you to believe in God.
24 Researcher: Ikaw ya sir? Ang mga na intrahan mo sang una? Imo mga civic activities sang una.
25 Participant 1: Well I was a member of the Lions Club. And ako ya, if you talk about my history, I came from Estancia, Iloilo. I did
26 a lot of civic work there. That was early on. Mga 70’s pa. 1980’s.
27 Researcher: Sang san’o ka sir nag transfer di sa Iloilo City?
28 Participant 1: It was in 1995.
29 Researcher: 1995..Diri nagid kamo sa Iloilo?
30 Participant 1: Yeah. Well I don’t know if it could be counted as credit in helping private schools.. Kay ang private schools nga ni
31 naga educate man sila sa mga kabataan mo. They are part of your civic consciousness?
32 Researcher: In what way sir? Through…?
33 Participant 1: Ga bulig ka. You help build schools…anonymously. I am not in a habit of putting my name in anything. Uhh.. I
34 contribute a lot also to churches.. and Uhh.. one of my benefactors before was uhh… The subject of my charitable activities before
35 was the church of Molo. During the time of Fr. Parian, uhh, I was one of his greatest benefactors.
36 Researcher: Do you usually go there for mass?
37 Participant 1: Well uh..Sometimes to avoid being identified no… I go to some churches... I only stopped when the parish priest
38 published my name. Indi ko ya daan gusto nga ang ngalan ko da, ibutang sa itubang simbahan.
39 Researcher: Sa imo sir mga civic engagements, mas prefer mo to remain anonymous?
40 Participant 1: Yes of course. Yes.
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41 Researcher: Why is that sir?
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Participant 1: Well, you will be misinterpreted and it already destroys the concept of charity no? Charity should be blind no? But
43 since you are now asking me, I have to tell you. When I was just buying medicines from Mercury Drugstore and you find a poor
44 lady there who cannot buy her own medicine, that is already an act of charity. That is an act of civic consciousness. As a matter of
45 fact, ang tigulang daw ma ano gd ka hako sa akon, asking me for my real name. Hambal ko sa iya nga “indi man ina kinahanglan
46 gd”, hambal ya “toto para ma pangamuyuan ta ikaw”. Ah siling ko sa iya “Hambala lang ang ginoo, ang nag hatag bulong sa imo.”
47 Researcher: Balik ta anay sa history mo sir..Sang san’o ka sir nag umpisa engage in these activites? Anonymous donations,
48 charities…
49 Participant 1: All throughout my life… I got married in 1981 but before that, may negosyo ako sa Estancia. I think I was able to
50 give the people of Estancia a very good education in terms of helping build the Hijas de Jesus school there.
51 Researcher: Ahhh. Hijas de Jesus. I am from Ajuy sir, So I’m also from the 5th District. Lapit lang to Estancia sa amon.
52 Participant 1: 5th District. Ajuy? Kay Jet Roxas?
53 Researcher: Huo sir.
54 Participant 1: Ahh.
55 Researcher: Pero diri sir sa city, wala ka di mga business sa city?
56 Participant 1: Subong wala na eh. I am fully retired. My children are the ones doing the business. May ara sila fuel distribution,
57 realty, ang fishing namon, didto na sa Estancia.
58 Researcher: Did you ever practice law?
59 Participant 1: Never.. I mean.. Di man siling nga never gd nag practice. I practiced for maybe one or two years in Manila and
60 here. Number 6 ako sa BAR. I had many offers. Marcos offered me a position in the Malacanang but I declined. I was also offered
61 by Congressman Natividad a position in the Central Bank, Criminal Division, but I also declined. I was content with a private life.
62 Maybe it runs in my tradition. Indi man ko gusto nga ang inubrahan ko, gina buyagyag ko sa mga tawo. “Gin pa skwela ko ni sa, gn
63 pa ubra ko ni sa.” I have a lot of scholars. I have scholars as far as Maasin, Guimaras, Estancia. Ang mga madre , they want to
64 publicize my contributions with name but I did not want it.
65 Researcher: Sa diri sa city sir may ara ka di mga scholars?
66 Participant 1: Wala. Wala di sa city. Kay kadamo na di sa amon nga pwede maka bulig. Kadamo na di ya Chinese nga
67 mangaranon. Pero didto sa Maasin.. you will be surprised, ma skwela sila ma tabok sila suba.. Neglect of the government. So we do
68 something… spending for their education without exposing ourselves. I don’t want nga pila ka adlaw basi mag apply ubra sa amon
69 kag ma bal’an ko nga ako nag pa skwela, I will be compelled to take them in. Basi kwaon sila, not based on qualification, but based
70 on the fact that gn pa skwela ko sila. That has a very big effect. You become blinded. Employees become based on history and not
71 merits. That’s not good for business.
72 Researcher: Do you think sir amo na impression mo? That you should donate anonymously?
73 PARTICIPANT 1: Indi ko gd ya gusto nga mabal’na nila. Siling gani sa Bible, “Do not let your left hand know what your right hand is
74 doing.” Indi nna sa karon charity. Waay ako ya gahatag basta may mga ngalan na “Donated By:” wala. Kung gina advertise mo
75 karon indi nna sa charity.
76 Researcher: Paano nag start sa mga civic engagements mo? May nag hagad sa imo?
77 Participant 1: Wala. Ako lang. It’s just spontaneous. Kita mo na nga amo na. Kay ang gina tawag nga charity, it must come from
78 within. Not because somebody asked you to donate, not because somebody asked you for money. I help poor people nga makita ko
79 na deserving. Ang bata sang akon panday, ang bata sang kargador sa isa ko ka uma. May ara isa naka sakay sa barko. Kung mag
80 pauli siya gina dal’an ya ko regalo. I stopped him. I don’t need it. Don’t bring it to please me or para maka bayad sa utang mo.
81 Wala ko nagpa eskwela para magka utang sakon ang tawo. Di bala?
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82 Researcher: Ang sa pag engage mo sa civic activities, ano imo realizations or impressions?
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Participant 1: Number one, people have very short memories. You help them, tomorrow, they forget it. That is why, amo na gani
84 ang malain, nga kung kabalo ang tawo nga nag hatag ka. Human nature na mo. Kung kabalo ang tawo nga imo gin tagaan nga
85 ikaw ang nag hatag, ma kwan pa na sila. Ma respeto gd na sila saimo, kun ano imo nga kinahanglan saila obligado sila. Pero as you
86 have noticed, ang Chinese Community is one of the easiest communities nga maka pangayo ka bulig. Especially kung kwarta ang
87 kinahanglan. Because they have it. Mag ngayo sila bulig, mga sunog, sige lang hatag sila. Bisan paano lang ma hatag sila. Dyutay
88 or dako. Galing kay ang tawo, daw given na nga may mahisa simo. Crab mentality bala. It’s not our fault if we have money, is it?
89 Pasalamat ka pa gani kay may ara maka sarang, may ara mangaranon kay the kung imol ta tanan anhon ta? Waay ta pangayuan
90 bulig. Wala may ma suporta sing mga activities nga amo na. The government alone….Kulang pa gani kawaton. Di bala? You have
91 seen the corruption happening around.
92 Researcher: How often nga naga engage ka sa civic activities in the past?
93 Participant 1: I cannot tell you how often kay it’s spontaneous. When there is an opportunity, why not?
94 Researcher: So bali, daw grab every opportunity lang gd sir?
95 Participant 1: Kung kis’a may ara man nga you are asked to engage pero kis’a ga ballibad ka kay the indi man tanan nga adlaw
96 mayo mo. Indi man kita maka siling nga ginoo ka nga everything mayo. For example, sa Yolanda. Typhoon Yolanda. Twelve of my
97 vessels sank. Na patyan pa ko pulo ka tawo. My whole outfit was destroyed. It took me one and a half years to operate. At that
98 very moment, you cannot even think of charity. How can you? You are the one now who needs charity. Unfortunately, the
99 government never lifted a finger. Kadto ko sa Disaster….ano na? Disaster Council..muna. Ngayo ko bulig. Sabat sa akon “kaya mo
100 na.” Stupid. That is how our government works. Paminsar nila kay ikaw mangaranon, may kwarta, kaya mo na. You pay a lot of
101 taxes to make you qualified for help from the government.
102 Researcher: Pero sang una sir sa ICAG kag sa Freemasonry, spontaneous man inyo schedule?
103 Participant 1: Huo eh kay ang ICAG sang una ga sponsor na sila sang kwan.. mga isa ka game sang mga PBA na bala. Gina dala
104 nila di. Mga mayo na nga team sang PBA gina dala nila di. Kay teh may pangilala man na sa babaw. You buy tickets, you help in the
105 buying of tickets. Na. Kay ang kwarta sina wala man gakadto sa bulsa sang isa ka member. Gina bakal firetruck, gina sweldo sa
106 mga tawo dira. Sa firehouse may ara na sila tawo nga naga maintain gd, otherwise pangawaton na da mga hose mo. Basi asta
107 guma mo paluson pa sang kawatan.
108 Researcher: Usually sa mga activities, imo participation sa activities is purely ga participate ka lang or ikaw gd nag spearhead
109 sang activities?
110 Participant 1: Nga ano?
111 Researcher: Ikaw gd bala nag initiate sa activity or participation lang imo role?
112 Participant 1: I just participate. Kung may mga bululigan, bulig ta eh. Amo na eh. Kun, indi man siling nga ikaw gd ya abi ang
113 kwan. Unlike sa mga schools na nga buligan mo, unlike sa mga scholars ni, it’s out of my own desire to share the blessings. Kay teh
114 I was given a good education kag kabalo gd ko sang bentaha sang good education. Pero ang education subong is already different.
115 High tech na eh. Kada isa sa inyo may cellphone, kada isa sa inyo may laptop, you cannot do without it. Because its easy. It makes
116 your life much easier. Sang una buhi man kami wala cellphone. Telepono manlang na manage ko man akon tanan nga fishing
117 boats. Radio-radio lang. Subong maski kadto ka sa Casillas, may cellphone ka na nga dala. Oo. If I am expecting an important call,
118 ang akon nga cellphone are na sa shower. Gina patindog ko da. Because you do not want to miss that call.
119 Researcher: Wala gd kaagi sir nga ikaw nag panguna sang activity?
120 Participant 1: The amo na eh, patindog eskwelahan. Mostly basta dalagko na gani, mga dalagko nga projects, syempre I have to
121 take the lead. Ako gd na ya…. May ara na nga.. May ara na gina tawag nga brainchild di bala? Amo na akon kwan sang una, sa
122 estancia nga I wanted people of Estancia to have a good quality education.
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123 Researcher: Usually sir sa mga activities nga ni an participants mga Chinese man or may ara gaintra nga indi Chinese? Mga
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124 outside bi the Chinese Community?
125 Participant 1: Ara eh. Huo. Huo. Kay kabalo man kamo siguro nga kung may activities nga amo na, wala ka man ga pamangkot
126 kung intsik na or indi.
127 Researcher: May mga participants man kamo sir nga members sang local government, or sang judiciary, diri sa city?
128 Participant 1: Nga mga Chinese?
129 Researcher: Bisan indi Chinese sir, basta member lang siya sang ano, mga activities nib ala.
130 Participant 1: Basta gani mga charitable activities, which has a positive impact on the persons, usually ang politiko ara gd na da.
131 Ma sawsaw gd na ya. Bisan waay sa da amot bisan cinco. Kung mag groundbreaking na, dako pa da retrato ya sa naga amot, pero
132 wala gd sa amot bisan cinco. Mu na.
133 Researcher: Sa tanan mo sir nga gn pang intrahan, diin ka pinaka active?
134 Participant 1: Honestly, indi ko mahilig sa group charity. I do it on my own. You can be anonymous much better kung isa ka lang.
135 Di bala? Although it might cost you more, kay te ikaw tanan gasto. Pero I don’t mind.
136 Researcher: Sa mga activities nga na engage mo sir may ara ka man na meet mga bag’o nga tawo, mga new acquaintances...?
137 Participant 1: Oh, so many. So many. Usually may isa ka lang da nga kilala, muna gina himo mo bridge. And then later on you
138 will be surprised that you get to know a lot of people. Like for example sa Hijas ni no? Asta ila Mother General sa Rome, when she
139 comes here, makilala ko siya. Bisan sa Rome ara ngalan ko to. Because they write about the history of the school.
140 Researcher: Sa activities nga na engage mo may ara government policies or ordinances may ara ka mga na contribute or na
141 buligan ka himo?
142 Participant 1: Daw wala gd eh. Wala ko may nadumduman. Siguro nalang if you are charitable then you obey the law. Indi ka
143 man ka patindog shed sa tunga kalsada. It has to be outside the road.
144 Researcher: Pero may mga nag approach man saimo sir, mga NGO-
145 Participant 1: No I don’t believe in NGO’s. You have to pardon me. Ang NGO’s ni naga mangaranon lang mga officers nya.
146 Usually. May mga grant na sila mo. May mga grant na sila. Some of them are even fighting for the grant. Kwarta. It’s the root of all
147 evil. Basta gani may kwarta na budlay na dayon. Kung ihatag mo malang kwarta mo sa NGO, tagua nalang. It might not be really
148 going down to the beneficiaries. Kuno they are serving for free, wala sila sweldo wala sila allowances. Pero kis’a allowances nila
149 grabe.
150 Researcher: Ang sa local government ya sir?
151 Participant 1: Local government? Ang akon brother mayor sa Estancia or 9 years. Politics is not really in the menu. Leave politics
152 to the politicians. Pero kada election kadto man na sila sakon, ngayo bulig. Huo man ko sa tanan ah. Para waay kuntra.
153 Researcher: Kaagi ka sir support sa mga politicians nga diri saa city?
154 Participant 1: Sa city? Ara man eh ara man. Kun migo mo malang. Kung migo mo syempre ma bulig ka gd. But I cannot give you
155 the names.
156 Researcher: Sa mga encounters mo with local government heads, do you think ma communicate your ideals or the ideals of the
157 Chinese Community with them?
158 Participant 1: Huo eh. Basta may makita lang ko nga pulitiko nga maka sulusugilanon kami, friendly conversations, I give
159 unsolicited advice. Example, ang jaywalking. Sa Diversion kita mo na da? Basi isa ka da gani guro sag a jaywalking.
160 Researcher: Gin butang man bi nila ang pedestrian sa tunga sang dalan.
161 Participant 1: Pero may baral na da gani sa kilid. Kita ko gd ya eh, with my own eyes, gina lakad sang tawo. Siling ko “ano man ni
162 ya nga stupidity?”. Tapos kung ma ipit sila, it’s a problem for the driver. Pero actually sila gd ang proximate cause…That is already
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163 expressed prohibition. Because that fence is not meant to be scaled. It is the policy.
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164 Researcher: Do you think during this unsolicited advice have been translated into policies and ordinances?
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165 Participant 1: Ang pulitiko, kung ang advice mo, daw maka gain pogi points, patihon nila na. Pero kung indi gani, indi gd na sila
166 maghulag. Nobody will lift a finger if it will make him unpopular. That is the problem with our system. Basta gani nga indi popular,
167 ma siling sila nga ma apektuhan ang imol, but you must understand that poverty is not a reason to commit a crime….Kung ikaw abi
168 naga sikad kag bawal ang naga sikad sa Diversion, will poverty give you a license to violate that? They imperil the safety of the
169 majority of the people nag a usar sang Diversion. Mga motor waay suga, mga jeep waay suga. May ara na ya ordinance para dira
170 pero they don’t implement it, why? Because it’s unpopular. Kun ako mayor siguro basi ipang karga ko na sa ten-wheeler kag ihaboy
171 to sa Muelle. Ang kinahanglan saton political will malang mo. Kung may political will ka, you can turn around the country. Pero kung
172 wala. It will just be the same. And usually, the exercise of political will will make you very unpopular. A problem of our country is
173 housing. But the government, kung indi lang sila mangawat, we can afford to build high rise, low cost housing. Singapore, they can
174 afford to build, taas-taas, pila ka story na. Low cost housing. Tapos kung sino kilala sang politiko amo pa na unahon. That should
175 be served with a blind eye. But that is already en passe.
176 Researcher: Based sa experience mo di sir sa city, may ara bala mga ordinances nga nag originate sa Chinese community?
177 Participant 1: I don’t know I’m not aware.
178 Researcher: Personally, bala sir, may ara man amo na nga natabo?
179 Participant 1: As of the moment indi ko ka paminsar kay teh kami more on philantrophy eh. Indi politics.
180 Researcher: Mga ideals niyo bi sir, nga kung amo ni gusto niyo sa city, na adopt nila.
181 Participant 1: Daw wala kay kung mag storya kami sa mga politiko they never talk about it. Except lang abi sining mga ordinance
182 which sounded so stupid. Nga kung six-wheeler imo nga truck, indi ka agi sa General Luna. So anong gin ubra sang iban? Ang ila
183 six -wheeler gin palusan duwa ka guma sa buli, four-wheeler. Di bala? It should be based on the size of the vehicle. Butangan mo
184 da sang ano eh. Butangan mo sang length kag capacity. Indi nga based on the number of wheels. Kay if you base it on the number
185 of wheels, ang ten-wheeler pwede nga palosan ko reda magahimo nga four- wheeler. Indi bala daw ka stupid? Amon a gnu bra
186 sang iban. Pag bakal nila sing truck six-wheeler na mo. Gn bakal nila ina with the idea that they could use it everywhere. Kay
187 gamay manlang, elf manlang. Those are just examples of ordinances nga naka bulig kami. Because we voiced out, gn islan nila.
188 Researcher: Paano mo sir na sustain imo working relationship sa government?
189 Participant 1: Ang working relations mo sa government… I am talking to you now as a practical person. You never say anything
190 that the people in the local government would not like to hear. Indi mo gd pag hambalan si mayor nga nano man ni ciudad ta
191 perme traffic. Nano man ni kalsada ta gina bakbak niyo. Ihatag bala ang kwarta sa mga imol. Indi sila. Because they earn from it.
192 Pila ka milyon na. Why not give it to the poor? Why not turn it into housing? Sa amon nga businessmen, you always tell the
193 politicians, kung naga istoryahanay kamo, something that they would like to hear. Something that is music to their ears. Baw
194 kanami sang ciudad ta katawhay no? Puno man droga. Baw kanami sang ciudad ta katawhay sang dalanon. Mapatay ka man sa
195 traffic. Amo na ang practical relations mo if you are a businessman and especially a Chinese engaged in business. You always keep
196 your mouth shut. The better option is to keep quiet. Te indi ka man gusto mayor maakig saimo. Di mo man gusto nga ang konsehal
197 nga kumod saimo. You try your best to be everybody’s friend. Kay the practical na ya. Kung may kinahanglan ka kundi mahapos.
198 Researcher: By working with the government, ano ga sustain sa participation mo sa support saila ?
199 Participant 1: Well it makes your relationship much better. We never would want to have sour relations with anybody. So ma
200 sustain mo na relations mo sa ila by being friendly. Tapos, kung may kinahanglan sila gamay nga bulig, bulig eh. Uniform sang
201 auxiliary, sapatos sang auxiliary, we chip in a little. Auxiliary police da nga may resita man sang bulong. It’s part of your public
202 relations. You try your best to be everybody’s friend.
203 Researcher: Pero ano gd sir ang mga experiences gd? Mga eksperyensa mo nga nag drive sa pag sustain sang imo participation?
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Participant 1: The satisfaction eh. Di bala satisfied ka man? Di bala may sense of fulfillment ka? You made one soul happy. Pero
205 actually may kabataan man na sila mo. Kis’a ang kabataan nila imol man, or waay lang ga bulig sa ila. Kun kis’a ang parents may
206 sense of pride man bala nga gina tawag. Nahuya mangayo bulig sa ila kabataan. Huya mn sila. They think they can do it
207 themselves. That satisfaction cannot be translated into something monetary or a benefit. Lain sa pulitiko mag bulig ka, may give ka
208 may take man. Di bala? Ina ya nga klase sang charity di nay a charity. Obligation na ya.
209 Researcher: In return sir ano mga favors nga mkwa mo sa pulitiko?
210 Participant 1: Teh kung may problema hapos eh. Pwede ka kahutik, pwede ka katawag. Practical na ya. Indi na malain ah, it
211 makes your life easy. That is the privilege of rank nga gina tawag nila.
212 Researcher: Ano mga lessons nga na learn mo through working with NGOs and charities?
213 Participant 1: I cannot speak for my relations with the local government except for my relations with the local government are
214 very minimal. Sa local government, there are no permanent friends, only permanent interests. Bisan ano niyo ka migohay, pero
215 mag bungguanay inyo interest, you are an enemy. Tapos sa local government, may ara gina tawag na minority kag majority. Do
216 not take sides. Indi ka ya pulitiko, indi ka mag intra da. You wake up tomorrow, ang minority, majority na. Amo nga aton
217 congressmen, pag mata nila kag daog si Duterte, saylo sila tanan kay Duterte. Para indi sila dasig ma akusar… Balancing act.
218 Researcher: How about sa other things sir? Ano mga na learn mo?
219 Participant 1: Sa organization usually, kinahanglan, may ara man tawo that want to be a member of the organization, but they
220 will not work. Indi man sila mag amot. Ang na learn ko, it is good to become a member of an organization but you maintain a low
221 profile. Indi siling nga ikaw gd ma leader-leader da, ikaw gd ang hero, ikaw gd ang presidente, ikaw gd ma ano. It is even more
222 satisfying if you do it yourself, do it anonymously. Ang organization na usually, kung ano na ila ubrahon, “Project of: Iloilo Rotary”,
223 “Project of: amo ni amo na”, You cannot really have that… ang feeling mo ya kung ikaw gd abi mag pangamot sa project. Ikaw ang
224 man behind. It gives you more satisfaction. Sa akon katigulangon, amo na akon na learn kay teh damo na ko na agyan mo. Sa mga
225 organization mang wahig ka pa para makita ka, it’s better if you do it alone.
226 Researcher: Mag election sa city sir, among the members of the Chinese Community, may ara kamo candidate nga solid inyo
227 support?
228 Participant 1: Chinese Community? Huo. Secretly naga sugilanon na. Kung sino gd ya aton kandidato. And usually we also get the
229 candidate that is most friendly sa amon. Natural lang na ya, that is to be expected. Alang-alang ka man mag boto sa kandidato nga
230 gina hilabot ya ka. Kung mag daog siya kundi siyempre nami man matyag mo. Pero ga amot man kami wala-tuo. Pareho nab ala
231 kay Lucio Tan na. They rode a lot of horse during the election. Pero galling wala sila ka sakay kay Duterte kay abi nila indi mag
232 daog. Upod ko na siya sa eskwelahan.
233 Researcher: Si Duterte sir?
234 Participant 1: Mmm. As a matter of fact he invited me to join his cabinet. But I declined. “Pare dito nalang ko sa Iloilo, masaya pa
235 buhay ko dito. Ano ba gagawin ko diyan? Six years lang. Six years wala ka na, by that time mahina na rin ako.”
236 Researcher: May ara man kamo practice sir nga tactical voting?
237 Participant 1: Ah it’s already a matter of your conscience. That is the essence of an intelligent voter. Upod mo bi sa Chinese
238 Community ga siling nga “pre butohon ta ni si kwan..” Pero kung sa panan-aw ko ya indi, the indi man ko ya. Pagusto ko ya. Is that
239 not being responsible?
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Researcher: So ang first question, anong mga civic activities gina itrahan mo a city? Mga ano bi, mga activities naga involve sa
2 mga political, economic, or social or mga religious nga mga activities?
3 Participant 2: Wala gid guro ako mga gina intrahan. Sa city gid ya sa sa mga political.. ah government?
4 Researcher: Maski indi sya political pwede man sya. Mga ano bi mga economic lang or social or religious?
5 Participant 2: Sa amon group daw wala man kag roman catholic man kami te..
6 Researcher: Aside bi sa business nyo subong,?
7 Participant 2: Business namon amo eh amo lang gid na. Kung si mommy eh may ara tu sang una. Akon ya lain kay pure business
8 lang gid.
9 Researcher: Ang mga ang una bi? May ara man?
10 Participant 2: Sa amon tyempo subong? Wala *laughs. Si lolo guro ni kobe eh (refers to his son) damo sya ya naintrahan. Pero
11 kami subong wala na.
12 Researcher: Mga ano to sya na activities?
13 Participant 2: *asks his wife* Mga ano to sya mga activities gina intrahan ni papa sang una man? Daw indi naman ko gne ka
14 tanda. Dapat si papa to gin interview nyo sang una *laughs. Mga lion’s club, mga muna sang una.
15 Researcher: Pero ikaw ya may ara?
16 Participant 2: Wala nako ya nag intra ya. Mga rotary club, mga Iloilo chamber of commerce.
17 Researcher: Pero ang sa imo wala naman?
18 Participant 2: Ang amon ya eh sa mga Cua-Chua. Sa mga Chua association.a mga Cua-Chua lang na nga mga pamilya. Galling di
19 man kami active ya kung magkadto kami.
20 Researcher: Bale member lang kamo ya.
21 Participant 2: Member lang kami to nakalista lang, huo.
22 Researcher: Bale ano bi ang nature sang organization nyo? Like ano ang gina ubra nyo sa organization?
23 Participant 2: Sa mga Chua lang na. Example may mag graduate da mga muna eh. Sila gahatag. Tapos kung may galastuhan
24 ang association ila gaamot kung may problema iban na mga alumni nila ginabuligan nila. Tapos may president-president mana.
25 Researcher: Bali sang san’o kamo nag start sa Cua-Chua Association?
26 Participant 2: Sa didto? sang gamay pa kmi bali pagsugod pa sa lolo namon. Ginapalista lang na to namon. Bali sa China isa na ila
27 ka community nga mga Chua te pag abot di nila nagtipon man sila. Asta sa Manila may mga Chua na to. Galing daw di nako active
28 to wala nko gne gakadto gid. Ang mga Lim, ang mga Yap may ara man na. Basta daw every family may ara na.
29 Researcher: Sa inyo nga organization, ano imo impression? Anong inyo realizations nyo sa pagiging member nyo.
30 Participant 2: Galing kay di man kmi active. Kaon2 lang da ubra namon mo.
31 Researcher: Diba organization man sya? May ara man kmo mga meeting?
32 Participant 2: Kis’a daw wala man ano ah. Once a year mlg every june. Pero kung kisa wala man gid kay gasto man. Amot amot.
33 Researcher: Pero ano usually gina ubra nyo a meeting?
34 Participant 2: May storya storya. May program tapos may kananay muna lang gid meeting nila. Daw reunion gwa nya. Pareho sa
35 huasiong na bala gakitaay kamo ang gina ubra ta na bala mag tsia-tsia [eat together] or kung may time ginagaan nila iban na tawo
36 ginalista nila kung sin’o gusto mag tour. Kadto a iban luggar. Pangita a ila paryente sa china.
37 Researcher: So bale ang next question is, ano ang nacontribute mo sa participation?
38 Participant 2: Didto sa Cua-Chua? Gaamot lang kmi sang una eh pero indi ako ang gaamot si papa ko pa sang una. Bal’an mo
39 kung dako amot mo da ikaw man ang taas rangko. Daw amo nna bala ila system. Amo na ila basis. Pero ang iban gaamot lang
40 wala man ya kinanglan rangko. Kay gina vote mna sa ila president mo. Kung mangayo ka guro bulig te pwede ka buligan eh. Muna
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41 lang galling ang name kay pwede ka kapangayo bulig kung kinanglan mo ya eh. Pero sa sulod lang sang organization pwede ka
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kapangayo eh. Sa iban ya indi na. Syempre naka record daan. Pareho kay ah-ma [grandmother on his father’s side], nagmasakit
43 sya ang una. ginpabalo ila nga Chua teh nag amot sila. Amo mlg na ang ginsudlan ko na organization.
44 Researcher: Sa tanan nga mga activitie bi amo lang gid na nag gin intrahan mo? Wala nag gid iban?
45 Participant 2: Ang paty sa city siguro ya amo lang na gin intrahan ko. Kay ang amon ya mga grupo ko ya mga bata pa man mga
46 hampang.. mga alumni paman lang sa hua siong amon. Bale amo lang na eh mga alumni association kag ang ang cua-chua.
47 Researcher: So usually bi mag meeting kamo paano bi kamo mag interact? Daw like mag storyahanay kamo bi pano kamo mag
48 kilalahay?
49 Participant 2: Ah magkilalahay? Ah ginapakilala lang. Kung indi mo bi kilala ang lower age. Tapos gaistorya lang. paryente kag
50 paryente ginapakilala lang. Si amo ni amo ni.
51 Researcher: Te damo kana kilala?
52 Participant 2: Sa dira huo damo nko kilala pero ang mga lower years lang mga napangilala. Ppero ang mga tigulang di ko na
53 kilala. Way na kay huya na kami magstorya kay mga tigulang na (laughs) mga manghod lang amon amo amon gina storya. Kag ang
54 mga batch ko lang na iban.
55 Researcher: Ano mga lessons mo nga nakuha sa imo membership a amo na nga organization?
56 Participant 2: Damo man ko gakkatun’an about sa business ko. Kung ano gina sugid, uhh, mabal’an man na mga bag’o na
57 negosyo.
58 Researcher: Te kung may bag’o man na negosyo naga venture man kamo da?
59 Participant 2: Te kung may grupo, amot-amot kamo. Ulupod kamo da, pwede. Istoryahanay daw sharing bala. Corporation-
60 corporation amo man na gakatabo usually
61 Researcher: Te sa mga negosyo nyo bi may ara man kamo mga in partnership sa government?
62 Participant 2: Gina recognize man ya sang government ang organization kay dako man sya. Ang mga head lang ang ga
63 partnership sa government. Sa Chinese Chamber of Commerce. Under man kami sa wing nila kay kita mo mag Chinese new year
64 na bala, ara da sila
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Researcher: So, since sa pag ubra mo di sir sa city, ano ang nature sang imo work? (What has been the nature of your work ever
2 since you started working here in the city?)
3 Participant 3: Una ko nga nature sang work… pagka graduate, nag ubra ko as parts man. Parts salesman sa isa ka tindahan di.
4 Tapos nag ahente/salesman. Visayas-Mindanao ang biyahe. Tapos nag abre ko sang akon business, amo na. Negosyo. Asta subong,
5 amo na nga negosyo.
6 Researcher: Ano nga negosyo, sir?
7 Participant 3: Amo na. Spare parts.
8 Researcher: Bali, may ara ka sir, iban nga activities, example, mga organizations bi nga member ka diri sa city?
9 Participant 3: Uhh. Sang una naga inta ako sa mga gun club. Amo na..
10 Researcher: Ano pa sir?
11 Participant 3: Uhh. Daw wala naman. Gun club kag…amon family association eh.
12 Researcher: Family association?
13 Participant 3: Family association sang Tan Association.
14 Researcher: Ang gun club nga ni sir, sang una mo pa ni nga activity?
15 Participant 3: Huo.
16 Researcher: Ang sa subong ya?
17 Participant 3: Subong... activities ko…sports man lang akon gina ano...
18 Researcher: Pero wala kamo na sang mga organizations sa sports nga hobby mo?
19 Participant 3: Waay na. Bali kami-kami man lang na.
20 Researcher: Sa mga economic standpoints ya sir, may ara kamo mga organizations? Or mga organizations bi nga nag work
21 together or in partnership sa imo business?
22 Participant 3: Wala man. Wala gd. Dali lang. Untata anay.
23 xxxxxRECORDING PAUSEDxxxxxxxxxx
24 Researcher: Okay. Sa sa mga economic activities mo sir? Aside sa mga sang una mo pa gn intrahan?
25 Participant 3: Activities? Amo malang to ah. Waay man na. Waay man ko gd… Indi man ko hilig mag intra sa mga social
26 organization
27 Researcher: Mga Lions Club or Rotary Club?
28 Participant 3: Ah waay ko ga intra. Mga ano na siya. Socializing.
29 Researcher: May ara man kaagi sang una nga nag hagad sa imo?
30 Participant 3: May ara man. Pero indi ko.
31 Researcher: Ngaa man haw?
32 Participant 3: Kay waay ko tiempo sa mga amo na nga socializing. Daw indi ko kauyon.
33 Researcher: Wala lang gd sa interest mo?
34 Participant 3: Waay. Huo. Waay. Indi ko interesado sa mga amo na.
35 Researcher: Pero kung may ara bi mag hagad simo sa ulihi..?
36 Participant 3: Teh gn hagad man ko sang una sa Rotary. Nag sulod ko, mga tatlo (3) ka attendance, naka intra-intra gamay nga
37 donate, waay na. Mga Lions, Knights of Colombus, muna, waay ko ga intra. Damo ga hagad-hagad eh. Amo malang na ga hagad-
38 hagad sa akon. Subong wala naman. Tak’an naman sila guro ka hagad sa akon teh wala na kay bal’an man nila nga indi ako mayo
39 gd sa mga amo na nga butang.
40 Researcher: Sa mga ano nga donations sir?
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Participant 3: Mga charity na bala. Mga na sunugan bi no? Mga na bagyuhan. Mga amo na. Kay siyempre maka sarang ka mag
42 bulig, bulig ka eh. Pero wala na ko subong.
43 Researcher: Gina pabalo mo man sir nga ikaw nag donate be? Para may credit ikaw?
44 Participant 3: Indi gd. Amo gd na ang indi dapat gina ubra mag donate. Kay bal’an mo ngaa? Naga dako salig nila sa imo. Asta sa
45 punto nga indi na sila kakita iban nga pangayuan bulig kundi ikaw lang. Maski sa gamay lang na nga bulig bala? Tapos mangayo na
46 sila liwat, tapos ma amat-amat na dako. Indi ko gusto nga naga pagusto nalang sila bala. Ang purpose sina ya sang donation para
47 mabuligan sila maka bangon. Indi nga mapa sagod nalang sila.
48 Researcher: Ahh. Ang sa Family Association niyo sir-
49 Participant 3: Amo lang na. Dira lang ko ya. Family Association kay iya na sang Tan Association.
50 Researcher: May ara kamo da mga meeting bi…?
51 Participant 3: May ara man. Ga meeting man.
52 Researcher: Kada san’o na siya sir?
53 Participant 3: Kada... Tatlo (3) ka bulan guro… kaisa. Inyo na nga mga…ancestral… mga lahi niyo..para ma bal’an niyo kung diin.
54 Researcher: Sa association niyo sir ano imo contribution dira?
55 Participant 3: Sa akon nga… akon personal? Contribution ko?
56 Researcher: Huo sir.
57 Participant 3: Waay man. Bali service lang. Services nga kung kwan eh. Attendance. Tapos kis’a kung may okasyon o convention,
58 kadto kamo. Amo malang na. Daw indi man sa ano gd mo.
59 Researcher: Mag meeting kamo bi sir sa association niyo, paano kamo mag kilalahay sa mga iban nga miyembro?
60 Participant 3: Bal’an mo…Kung sa Iloilo ka, kalabanan nga mga Tan, kilalahay na ya. Gina welcome man da ang tanan mag
61 okasyon. Mag festival na bala. Autumn, spring, winter. Season. Once may amo na, may halad-halad kamo. Tanan nga member,
62 tanan nga Tan, pwede ka kadto, kaon kamo to, tapos puli eh. Ang mga ga meeting malang nga exclusive ang sa Board of Directors,
63 teh sila-sila malang na ya. Meeting sa mga financial status niyo, kung may mga nag kalamatay kamo nga paryenti… Amo malang
64 na.
65 Researcher: May ara mn sir nga ang inyo Family Association may collaboration sa iban pagid nga organizations?
66 Participant 3: Ara eh. Mag Chinese New Year na bala. Na. Ma combine ka sa mga Lim Association, Ong Association, parade kamo.
67 Amo malang na.
68 Researcher: Sa iban nga activities sir wala na?
69 Participant 3: Ano nga iban?
70 Researcher: Mga Rotary, kung may mga tree-planting bi ukon mga event nga indi man gd related sa inyo mga Chinese-Filipino.
71 Participant 3: Ah waay. Waay na ko da ya. Mga Family Association na ya para na sa pag connect sang imo roots bala. Donate
72 donate sang una eh mga civic eh. Pero subong wala na.
73 Researcher: Ngaa wala ka na ga bulig subong sir haw?
74 Participant 3: Mas gusto ko mag focus nalang anay sa family. Siguro sa ulihi, kung maka pangasawa na ni sila. Bal’an mo tanan
75 ko nga bata lalaki mo. Lima gd sila. The kung may pamilya na ni sila tanan amo na siguro pag kwan ko ah.
76 Researcher: Ano mga realizations niyo sir sa mga pag engage niyo sang una san civic activities?
77 Participant 3: Realizations?
78 Researcher: Realizations or lessons sir.
79 Participant 3: Madamo eh. Mga tawo mayo lang kung may kinahanglan. Kung wala sila kinahanglan sa imo, indi ka nila kilala.
80 Siling ko bala kagina? Ma pinangayo sila liwat, ma pagusto pangayo. Tapos kung mag untat ka hatag daw ikaw pa nag gwa nga
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81 malain. Isa man na sa mga rason kung ngaa nag untat na ko intra-intra da. Nami man bala imo tuyo nga ma hatag ikaw pero gina
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abusaran sang mga tawo. Nga ma hatag ka lang tani sa gusto mo pero gina kwaan ka desisyon. The kung mang indi ka ya ikaw pa
83 ang dalok? Indi man ina intsakto ya.
84 Researcher: Ano sng una sir ang reasons sang pag contribute mo sa mga civic engagements?
85 Participant 3: Hmm. Gusto ko man maka bulig sa mga imol eh. Maka indi maka sarang bala. Luwas sa mga kauturan ko sa
86 Chinese Community, syempre mga tawo man na sila, kag makita mo man bala kis’a nga kinahangaln nila bulig haw. Hatag dire,
87 hatag didto. Daw nami man bala sa pamatyag mo nga naka bulig ka maski gamay lang. Good citizen bala. Diba? Kung mayo ka nga
88 tawo mabal’an mo nga ang pag bulig sa imo kauturan nga naga kinahanglanon. Iban ko nga upod sa Chinese Community amo man
89 ni mo. Siguro daw sa amon man nga mabulig ka bala kay teh may kwarta ka mo. May sarang ka.
90 Researcher: Kung mag election bi, may ara inyo Association nga gina suportaran gd nga candidato?
91 Participant 3: Ahhh sa pulitiko?
92 Researcher: Huo.
93 Participant 3: Waay. Waay. Wala.
94 Researcher: Wala gd?
95 Participant 3: Kanya-kanya. Basta mga amo na wala kami ga intra sa pulitiko. Ang iya, iya. Kung ano gusto niya, siya lang ya.
96 Lain sa iban ya nga Iglesia na nga block vote ya isa lang sila. Indi kami pwede ka diktahanay sa kung ano gusto sang isa.
97 Researcher: Pero may na supportaran ka man nga candidate nimo sir?
98 Participant 3: Huo huo eh. Supporta ara. Kada isa man na sa amon nga Chinese may ara. Bulig sa campaign nya, bulig gamay sa
99 gasto. Pero akon nalang na ya. Basta may ara ah.
100 Researcher: May ara mn sir mga policies or ordinances nga naka bulig ka implement sa paagi sang pag collaborate sa
101 government?
102 Participant 3: Hmm.. Daw wala man. Kay bal’an mo indi ko ya amo gd na ka ano sa city ya mo. Ang mga ga himo sang mga
103 ordinance nga na, indi ko na gusto mag hilabot. Ila na ina expertise ya. Siguro may ara man iban nga Chinese nga naga bulig eh
104 pero indi ko da isa sa ila.
105 Researcher: Last question sir. Ano mga lessons nga na learn mo sa membership sa Association?
106 Participant 3: Lesson..Hmm…Amo na eh. Be responsible sa imo nga mga kapwa. Nga kung ano ang hambalan niyo, tumanun
107 niyo. Amo na sa.
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1 Researcher: What are the civic activities or engagements that you take part in in the city of Iloilo?
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2 Participant 4: Actually, mostly, the activities are of the Chinese society. We encourage…to combine the Chinese society and the
3 Filipino majority. So, for example during the Christmas, we give gift to those who are poor and we encourage our students to
4 participate in these activities. Red Cross activities, Girl Scouts activities.
5 Researcher: Are there other organizations that you have worked with besides these organizations?
6 Participant 4: There are several. Like…uh… the family association. The Family Association is the Kang-Ha Association. Kang-Ha.
7 That’s all the Uy’s.
8 Researcher: In the city?
9 Participant 4: In the City. Actually, not only in the city but also all over the country. There are 10 organizations…10 chapters, no?
10 Aside from the one in the city. The… Manila.. main chapter. Then..uh.. Bacolod, Cebu, Zamboanga, Northern Luzon, Southern
11 Luzon….more.
12 Researcher: Do you have other businesses? Personal businesses.
13 Participant 4: Personally?
14 Researcher: Personally.
15 Participant 4: I have two.. bakery. Babuyan.. And one sugarcane…farm. Sugarcane farm.
16 Researcher: In your civic activities, what are the reasons that you take part and participate in these activities?
17 Participant 4: Actually… I have graduated from this institution…1968. It’s my senior high. In Chinese. During 1960’s there was a
18 senior high in Chinese. Immediate after I graduate, I start my teaching here. So from 1968 to 1986- it’s 18 years- and after years,
19 because of something, disagreement, I don’t know, anything. I just stopped teaching and go into business. That’s to build a bakery.
20 Researcher: What made you go back to the school?
21 Participant 4: Well…because they need me. The school needs me.
22 Researcher: In your activities, how did you first start joining other organizations?
23 Participant 4: During my teaching, I already joined some organizations.
24 Researcher: What organizations?
25 Participant 4: Well, for one… Mason.. Chinese Masonic. Mason. Masonic. It’s Masonic for Chinese. It usually to help the brothers.
26 Help each other, if there’s some problem, they help.
27 Researcher: Are these members of the Chinese-Masonic pure Chinese, 中国人, or half…?
28 Participant 4: Mostly they are Chinese no? 中国人. Some Masonic no? It’s Western. But this Masonic is Chinese.
29 Researcher: Aside from the Masonic organizations, are there others?
30 Participant 4: Others? Iloilo Commerce Cooperative Association.
31 Researcher: Are there any more? Even in the past?
32 Participant 4: Athletic Association. Athletic. Members of PRISAA, WV PRISAA.
33 Researcher: Is your membership in the Chinese Masonic Organization voluntary or is it carried down like a tradition in the family?
34 Participant 4: No. It is voluntary.
35 Researcher: What about your participation in these activities? What are your impressions or realizations that you have had in
36 joining these activities.
37 Participant 4: Actually, it makes society much stronger. Because there is a relation. Much stronger. Sari-sari na associations.
38 Business associations. In these associations, every year they give gifts.
39 Researcher: Are you still a member of the Chinese Masonic association?
40 Participant 4: Am still a member but I am not ahh… Active. Because I’m too busy.
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41 Researcher: When you were a member, did you have meetings?
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Participant 4: Yes.. It depends. Usually once a month. Or there is a birthday of a someone in the Builder. Or if celebration of
43 uhhh. What do you say? Like Buddha. So if there is a birthday of them or of Buddha, they just gather together to celebrate and 吃
44 ，and with Chinese Musical Association, also there perform.
45 Researcher: So there are the Masonic Chinese and also the Chinese Musical Association?
46 Participant 4: Yes. The Chinese Musical Association.
47 Researcher: What were your contributions to these organizations?
48 Participant 4: Well service, pay the membership fee.
49 Researcher: Were there ever activities where you were the one leading the activity.
50 Participant 4: Like…uh… Hua Siong Alumni Association. I lead the activities during my time. 1989 to 1992 to gather the funds.
51 Faculty Welfare Fund, for the teachers.
52 Researcher: Among all your activites, where do you think you were most active in?
53 Participant 4: Here. Hua Siong. Because, all my life, is revolve around here, in Hua Siong. The Alumni Association, teachers,
54 everything.
55 Researcher: Usually during your time when you were active in the Chinese Masonic organization, how did you meet new people?
56 Participant 4: When they recruit new members, we talk. We just talk to them. Easy. Because we have a common language. Either
57 we could use Chinese or Ilonggo. Most of them know Ilonggo also.
58 Researcher: From all those activities you have had, were there local government heads or NGO’s involved during the activities?
59 Participant 4: The local government is already recognize… the…with the… ano na… Chinese New Year celebration. Every year, we
60 have parade, and we have dance, and we share those Chinese Culture with the public.
61 Researcher: Aside from the Chinese New Year celebration, are there any more activities that the local government or NGO’s are
62 involved in?
63 Participant 4: We have tried to participate in the… gift-giving.. in the Christmas Star…?
64 Researcher: Ang sa ABS-CBN?
65 Participant 4: Yes ABS-CBN. You have been there no? Yes.
66 Researcher: You also mentioned a while ago that there was also the Red Cross?
67 Participant 4: Yes the Red Cross.
68 Researcher: And the Girl Scouts?
69 Participant 4: Yes Girl Scouts. Actually, Hua Siong have been encouraging those students to join, those civic activities because we
70 also train future leader. We like out student to be a leader someday. Like your title you give there, 建乡建国. To build up the
71 hometown, and to build up the country. We would like our students to actively join and build up their hometown and help the
72 Philippines be strong.
73 Researcher: Based on your assessment, do you think you have communicated or given your ideas to other organizations by
74 participating in activites?
75 Participant 4: Usually we just make it to the public through the news. The activities of the school and let them know what we do.
76 But most important is we let the student understand. Like the song no? 崋商崋商我爱你. There is our main goal no?。您教我们做
77 好人，您教我们做好事。和善可亲懂礼貌。谦虚待人讲道理。 Be good to other, do good deeds, be humble. Treat people with
78 humbleness and to be reasonable 认真负责来办事。 Do your work, job, seriously. Be responsible. The key word. The key action to
79 be success.
80 Researcher: Based on your experience in the city, are there policies or ordinances that you think came from the Chinse
81 Community that the government adopted or inspired the government?
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Participant 4: *laughs* Sorry. I am not observe. I think they have …uhh… the Chinese way of life no? Actually have been in the
83 management of government. We Ilonggos in the Chinese Community are very close. We are much closer than other Chinese
84 Community, Chinese-Filipino community than other city.
85 Researcher: During the get together in other…?
86 Participant 4: There are so many friends among the Chinese people. 他们的… Chinese… Even when they are in college? Some of
87 them even get married. So many mestiza and mestizo here in Iloilo. No racial discrimination. Become a family. That’s why I like
88 your… 建乡建国…. Good community.
89 Researcher: Do you have people you know or friends in the government?
90 Participant 4: Hmm. I am not really that ano… Not that… relations with the government. I concentrate in education.
91 Researcher: But-
92 Participant 4: But we meet man…sometimes…during the occasions.. meet with Drilon, Mabilog *laughs*, he is now at the United
93 States…
94 Researcher: What are the things you usually talk about?
95 Participant 4: No.. Not that close.
96 Researcher: But do you voice out your ideas or thoughts about the Chinese Community with them?
97 Participant 4: Not directly but through education. Like Mabilog’s son, he is here in Ledesco. His daughter in the Main Campus. So
98 through this education, hopefully, it will affect him. 80% in here are Filipinos. And we teach Chinese so everyone learn something.
99 Filipino learn from Chinese, Chinese learn from Filipino. It’s important to have this Hua Siong exist in this community. It’s a bridge
100 eh. A bridge to the gap between the difference of the culture in tradition.
101 Researcher: So your only collaboration with the government is during Chinese New Year?
102 Participant 4: Yes Chinese New Year.
103 Researcher: Aside from that…?
104 Participant 4: We pay the tax. I go there. Go to the municipal and pay the tax.
105 Researcher: No other work together with them?
106 Participant 4: Only also if there is ano na.. Uhhh.. Fiesta? Or anything. Okay. When there are conventions, we attend, we go
107 together, we attend. So usually what is the feel I face, I do that.
108 Researcher: By working with the government, what are the experiences that sustained your participation in these activities?
109 Participant 4: Actually when we work with collaboration with the government, we just follow. The DepEd, the city ordinance,
110 anything. We participate, we follow. The mainstream of the Chinese community maybe they work with, but some only follow. Those
111 who work with are only the ones higher, like president, senator, congressman, because they have relationship with these Chinese
112 businessmen. We have alumni that is become work in the government no? So with that they have their own influence in the
113 government.
114 Researcher: During the Alumni Homecoming, do you usually voice out ideas to the other who attend in the event?
115 Participant 4: These alumni, when they come back to show love for the school, it has incurred good values in their mind. They
116 have influence to be part of the government machine. With the existence of this here, Hua Siong has been a great influence in the
117 city and country. Like Mang Inasal… it’s our alumni… James Yap.. Those are who do their work and influence growth of the country.
118 So many dynamic alumni in the country. 建乡建国建世界, build community, build country, build the human world.
119 Researcher: Do you also talk with other alumni even those who are not from your class?
120 Participant 4: Yes of course. Those higher years and lower years. Most of them are my students some are my classmates. I have
121 been president of Alumni Association in 1986. And I came back in 2004 because of this. This campus. I come back. After 2004 up to
˻ ˼
122 now, I’m still here.
Iloilo City
˹
134
123 Researcher: Are there lessons that you have learned during your work together with the government? Side by side.
˺
124 Participant 4: Hmm. The whole government machine no…? Need to revise. This morning I just talked with a taxi driver. We talk.
125 The Philippines is a good country. Many resources, very intelligent people. We could compete with people outside the country. But
126 why is Philippines still poor? Still need something? Because of corruption. Corruption ya, indi lang sa ano na. Corruption, when they
127 get money okay ya no problem if they spend it here in the country. Invest here. But sadly, most corrupt people, those buwaya, big
128 buwaya, they send their money outside the country. I think that makes the Philippines poorer and poorer. If we could stop those
129 and build up people to love the country and do something for the country, it will make the country better. Another because we
130 don’t have winter. Even though we are poor, we still could live, could survive. In other countries like China and America, when they
131 don’t have money, the dilemma, during winter, when they don’t have coats, anything to keep them warm and they …like…our
132 Filipino brothers..sleep on the street.. in the morning they become ice buko, Di bala? If they have no house to keep them warm,
133 also become ice. In the Philippines, no such thing. A nice thing. Love the country, work to improve city and country.
˻ ˼

建乡,建国: Civic Engagement and Political Implications of the Chinese-Filipino Community in the City of Iloilo

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建乡,建国: Civic Engagement and Political Implications of the Chinese-Filipino Community in the City of Iloilo

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WEST VISAYAS STATE UNIVERSITY

COLLEGE OF ARTS AND SCIENCES

建乡,建国: Civic Engagement and Political Implications of the Chinese-Filipino

Community in the City of Iloilo

An Undergraduate Thesis Proposal Presented to the

Faculty of the College of Arts and Sciences

West Visayas State University

Of the Requirements for the Degree

Bachelor of Arts in Political Science

Reno Dave N. Alkonga

Community in the City of Iloilo

Reno Dave N. Alkonga

Introduction to the Study

Chapter 1 covers seven parts: (1) Introduction, (2) Epistemological Framework,

Part One, Introduction/Background of the Study, gives the basic information

about the choice of research problems.

Part Two, Epistemological Framework, introduces the reader to the framework

and theories used for the study.

specific objectives of the study and enumerates the variables used.

Part Five, Definition of Terms, presents the conceptual and operational

definitions of important terms used in the study.

throughout the study and the research design used.

Part Seven, Researchers’ Reflexivity, states the researchers’ summary to help

Background of the Study

that the less the competitor, the more the profit.

The Chinese-Filipino community in the Philippines is one of the largest overseas

historically migrated to Southeast Asian countries to seek better opportunities, live in a

created an unfavorable image (Tan, 2014). In Iloilo, Chinese communities thrived to

program to help proliferate the Chinese-Filipino businesses, it is always dependable on

whether the Chinese-Filipino businesses have had its ceiling or not.

Constructivism. The theory is generally articulated mechanisms by which

knowledge is internalized by learners. Through processes of accommodation and

assimilation, individuals construct new knowledge from their experiences. Constructivism

constructed based on their actual experiences on social mobilization and ethnic

“constructed” in order to create a posteriori distinction between their experiences that

Interpretivism. It involves researchers to interpret elements of the study, thus,

interpretivism integrates human interest into a study. Accordingly, interpretive

social constructions such as language, consciousness, shared meanings, and

Following closely behind constructivism, interpretivism is used in the study due to

the nature of the participants which are:

(a) They share a common ethnicity,

Public Sphere Theory (Offentlichkeit). Based on the work of Jurgen

unrestricted fashion, (4) debate over general rules governing relations.

In Figure 1 (pp. 11), “cognition” refers to the congress of individuals or groups in

mobilization is translated into “cooperation”, thereby affecting the overlapping circles

throughout the public sphere.

engagement and political implications of the Chinese-Filipino community in the city of

forms of civic involvement (political, economic, socio-cultural, and religious) of the

political implications of civic involvements of Chinese-Ilonggos. As an attempt to answer

This paper sought to analyze the effects of cultural difference of Chinese-Filipino

participation and engagement in civic work, be it social, economic, cultural, religious, or

great effect on the politics and economy of the city of Iloilo.

Significance of the study

minority but other ethnical minorities in the city of Iloilo, as well.

Future policies. The research’s results may open up to an undiscussed

Scholarly Works in Political Science. The research results may contribute to

is constructed in society. The usefulness of political science may be further expanded in

current study that would allow questions of greater scope to be answered in a

Future researchers. This research can be used as a reference to future

researches in contribution to the importance of the study to political science regarding

of mobilization of ethnic minorities through analyzing their political implications through

social movements. Political scientists, analysts, sociologists, and future researchers of

in their organizations and activities.

The Chinese-Filipino Community. The paper wishes to help mobilize the