Draft:Chinese Moro mestizo

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Chinese Moro mestizo is a subgroup of Sangley.

Background[edit]

The Chinese Moro mestizos are of paternal Han Chinese descent who married Moro Muslim women from Tausug, Sama and Maguindanaon ethnicities. They are not descendants of Hui Muslims. The Moros did not follow Sharia prohibitions on marriage of Muslim women to non-Muslims. So, Han Chinese men from the Straits Settlements and the Chinese mainland migrated to Mindanao (and the islands of Sulu) and founded families. These mestizos celebrated Chinese New Year and Chinese holidays including ones of pagan origin and practice Han cultural taboos; like the taboo against patrilineal cousin marriage. Hui in China practice marriage of patrilineal cousins of the same surname to each other, which the Han-descended Chinese Moro mestizos do not. Observant Hui Muslims also do not practice Chinese pagan holidays. The Han men continued practicing their own pagan religions and holidays when married to Moro Muslim women. As late as the 1970s, Professor Samuel Kong Tan said among the Chinese and Moros of Sulu, it was still normal for non-Muslim men to marry Muslim women. Non-Muslim Han Chinese in the Moro Sultanates have historically joined the Moro Muslims in fighting against the Spanish and the Japanese.

The Han who became part of the Chinese-Moro mestizo community are mostly of Minnan background, either directly from southern Fujian like Xiamen (Amoy) or the Peranakans who are descendants of Minnan speaking Han men and Malay women, with a small minority of them being descendants of other Han like one northern Han family who married into the Tausug. Some Han of either Hakka or Cantonese background in Sabah, Borneo married Tausug women there before World War II ended.

Famous Chinese Moro mestizos include Moro National Liberation Front (MNLF) leader Desdemona Abubakar Tan, her sisters Eleonora Rohaida Tan, Zenaida Tan and brothers Rauf and Daniel whose father Tuchay Tan was a Chinese mestizo with a non-Muslim Buddhist Han father and a Muslim Tausug Moro mother. Desdemona's mother Maimona Abubakar was of Arab descent. The family practiced both Chinese holidays and Ramadan and had a Buddhist shrine in the house for the grandfather. Other famous Chinese Moro mestizos include Konglam Teo and Saituan Tan who led Moro Muslim guerillas in fighting the Japanese, Desdemona's friend Madge Kho, Gumbay Piang and his father Datu Piang, the son of a non-Muslim Han father from Xiamen (Amoy) and a Maguindanao Moro Muslim mother, Samuel Kong Tan whose paternal family is one of the Tan families and his mother was a daughter of the non-Muslim Chinese man Kong Bu Wa from Xiamen (Amoy) and his Moro Tausug Muslim wife Latia Jaham, Sulu governor Absudakur Tan and his children Samier Tan, Shernee Tan and Sakur Tan who are of paternal Straits Chinese Peranakan descent from Malaya and Singapore with maternal Tausug ancestry.

Samuel Kong Tan wrote an article about the families descended from non-Muslim Chinese men who mixed with Tausug Moro Muslim people like his ancestor Latia Jaham, "The Tans and Kongs of Sulu: An Analysis into the Nature and Extent of Chinese Integration in Sulu Society".[1][2] Madaris, private schoools and public schools were attended by Chinese children in Sulu.[3][4][5][6][7][8]

The Chinese families among the Tausug include the Kho, Lim, Teo, Kong and multiple families with the surname Tan, including the family of Tuchay Tan and Hadji Suug Tan. These families maintain the Chinese practice of not permitting marriages in the same paternal families with the same surname, and even though the Tans are multiple families, they still adhere to the rule of avoiding marriage to each other believing they were related far in the past. Eleonora or Leonora (Chinese Hokkien name: So Guat) and Desdemona were among the daughters of Tuchay Tan. The Abubakar family of Jolo are part Arab part Tausug and the woman Maimona Abubakar married the Chinese Tuchay Tan of the Kia Tan family of Siasi.[9][10] The Chinese mestizo businessman and politician Tuchay Tan had a Chinese father and Tausug mother and he practiced Islam. His wife, Maimona Abubakar was a "pure Muslim".[11] Tuchay Tan also had a son, Ping Hong.[12]

A bookstore in Jolo named Serendipity was owned by Eleonora Rohaida (Roida) Tan. Mao Zedong's picture was in the bookstore. Desdemona was advised to go to Jolo by Professor Cesar Majul and to leave Manila during martial law. Zenaida was the youngest sister of Desdemonna and Roida was the eldest. Their father Tuchay Tan was involved in bulk oil distribution, gas stations, trade and pawn shops.[13]

Desdemona Tan's father was a rich Chinese businessman, Tuchay Tan and she was called "mother of Bangsamoro jihad fi-sabilillah" by the MNLF.[14][15][16][17][18][19][20][21][22][23][24][25][26] According to Hsiao Shi-ching, Tuchay Tan's Chinese name was written as (陳豬屎).[27][28]

Tan So Guat, 陳素月 (Chen Suyue) is the Chinese name of Eleonora (Leonora) Rohaida "Roida" Tan. Other Chinese in the Philippines also use the Hokkien name So Guat.[29][30]

Eleonora Rohaida Tan and Desdemona Abubakar Tan helped lead the Paambuuk student group in Jolo under Misuari when they formed the MNLF, which originally negotiated with the communists for a united front against the Philippine government. The original plans for rebellion involved Libya supplying rifles along with Adnan Khashoggi also supplying rifles to the Moros, who were to be led by a group of Moros including the Tausug Suluk chief minister of Sabah in Malaysia, Tun Mustapha Harun, Nur Misuari and the Lanao based Sultan Lucman. However the 1971 Indo Pakistani war caused the weapons shipment to be delayed in Karachi and when it finally came to Sabah in 1972, Hashim and Misuari were accused by Lucman of betraying him and his BLMO group. The Libyans decided to directly support the younger revolutionary leaders of the MNLF under Misuari and Hashim over the traditionalist Moro Sultan Lucman.[31][32][33][34][35][36] In the original plan agreed upon by Misuari, Sultan Lucman and Tun Mustapha Harun, Tun Mustapha Harun wanted to rule a Tausug state encompassing all of Sabah, Sulu, Palawan and Mindanao after rebellion against both Malaysia and the Philippines but the delayed weapons shipment ended his plan, and Misuari ended up not taking up arms against Malaysia at this time and instead received support from them.[37] Nur Misuari was repeatedly accused of being a Communist by both the Philippine state under Marcos and by rival Moros like the founders of the Moro Islamic Liberation Front due to his history with Marxists at University of the Philippines, but Misuari rejected the accusations.[38][39] Malaysia also later ended its support for Misuari and MNLF after pressure from the Philippines and Malaysia finding out about the Tausug leader Tun Mustapha Harun's plan to secede Sabah from Malaysia.[40]

Desdemona Tan married Nur Misuari[41][42]

Shernee Tan is a member of the Kusug Tausug party.[43] Nur Misuari met with Abdusakur Tan in 2012 discussing potential for another war against the Philipinnes if the MNLF demands were not met.[44][45][46] He also met with him in 2004.[47] Samier Tan, Shernee Tan-Tambut and Sakur Tan II are the children of Abdusakur Tan and all are involved in politics in Sulu.[48][49][50][51][52][53][54][55][56]

Habib Tupay Loong, the 1st district Congressman in Sulu, said that the Arabs and Chinese were the only foreigners in Sulu who did not attack the Moros.[57]

Sulu 1st district Congressman Habib Tupay Loong, said “As a proof to that, a long time ago Sulu has been populated by a Chinese minority, and they are the ones who introduced business into our area. We learned doing business through the Chinese. In Sulu, for example, a lot of the Chinese became rich, “Even in barter trading, it is between Tausugs, Chinese, and Malaysians,There are only two types of foreigners who went to Sulu who did not wage war against the Moros – it is the Chinese and the Arabs, the Chinese entered Sulu through business ventures.”[58]

Desdemona Abubakar Tan's younger sister Hajja Zenaida Tan Lim wrote an article in 2001 about their family, mentioning a Buddhist shrine in their home that was kept by their non-Muslim Chinese paternal grandfather and how the family celebrated both Islamic holidays and Chinese holidays. Their mother was Arab and their father was a "Chinese-mestizo", his own father was a non-Muslim Chinese while his mother was a Muslim Tausug Moro. The sisters went to Catholic school and Zenaida led the Zamboanga city based Sarang Bangun foundation (dedicated after Desdemona).[59] War widows and orphan children are the beneficiaries of the Sarang Bangun Foundation NGO.[60][61][62][63][64][65][66][67]

Edward Iblah Lim is the husband of Zenaida Tan Lim.[68][69][70] His name was also given as Edward Zayed Lim.[71]

The assimilation and intermarriages between the local Muslim Moro Tausug and Sama in Sulu and the Han Chinese immigrants, in contrast to Chinese living in Filipino Catholic areas, was facilitated by the good relations throughout history between China and Sulu.[72][73]

The Chinese mestizo descendants of Han Chinese men and Moro Muslim Tausug and Sama women are integrating and dissolving into the Tausug and Sama population as they lose practice of Chinese culture except celebrating some festivals and their Chinese names.[74][75][76][77][78]

A non-Muslim Chinese man named Kong Bu Wa came from Amoy in China to Siasi and married a Tausug Moro Muslim woman named Latia Jaham from the native landowning elite and fathered 10 sons and a daughter with her, who married a member of the Tan family, forming the Kong Tan.[79][80] Latia Jaham was a pure Tausug Moro and she could marry a non-Muslim Chinese man because all the Moros except the Maranao allowed their people to marry non-Muslims like the Chinese regardless of gender for hundreds of years despite it being against Islamic rules.[81] Kong Bu Wa had three other daughters from his first Chinese wife who lived in China[82] Chinese women almost never came to the Philippines so Chinese men like Kong Bu Wa married local native women like Moro Tausug Muslims and the children of the non-Muslim Chinese men and Tausug-Sama Muslim Moro women assimilated to various degrees, some maintaining Chinese cultural aspects while others practicing Tausug-Sama culture only.[83]

Kong Bu Wa was skilled in fighting with a Chinese bladed sword like the Angkun or barung used by the Tausug. There are also multiple mixed Chinese Tan families in Tausug society.[84] One of Kong Bu Wa's sons, Kim Hin took charge of the family when Latia Jaham had dementia. He could name his relative's children and achieved the rank of tauke due to the vast amount of lands and wealthy he held including his inherited farm in Malanta.[85]

In 1908 Kong Bu Wa fought off a robbery attempt at his store by the Sama pirate Jikiri in hand to hand fighting, leaving a scar on Kong's face.[86][87][88][89] Samuel Kong Tan was descended from this family.[90][91][92][93]

Samuel Kong Tan died on 30 December 2022 of COVID-19.[94][95][96][97][98][99][100][101]

Since at least 1790 Jolo city in Sulu has a Chinese temple for Pun Thao Kong is found.[102]

Filipino Christian settlers were massacred by Moros under Djimbanan, his brother Datu Ali and Datu Piang in September and December 1899.[103] Only the Chinese were not harmed.[104][105][106][107]

An Urdu speaking Afghan named Sharif Muhammad Afdal lived in Mindanao and helped advise Datu Piang.[108][109][110][111][112][113][114][115][116][117][118] Sharif Muhammad Afdal helped the US try to convince Moros to cooperate during the Us war against the Moros.[119][120][121][122][123][124]Serial set (no.4001-4500)[125][126][127][128][129]

"The Moros then looted the town, although apparently the Chinese residents, with whom they were always friendly, were not molested - only the Filipinos"[130][131][132][133][134][135]

The Americans initiated a homestead system and encouraged settlers with lobbying by corporate interest groups eager for plantations by heavy political opposition by anti-imperialists led to restrictions on the amount of land acquired per person.[136][137][138][139][140]

A US military report mentioned "Sah Bee, a woman who is half Chinese and half Moro".[141]

Muslim Moros like Datu Piang, and the families with the Kong and Tan surnames are the results of non-Muslim Chinese merchants marrying Moros and converting to Islam.[142][143] The Chinese merchant Tuya Tan of Amoy was the father of the Moro leader Datu Piang who was born to a Maguindanaon Moro woman.[144][145]

Bian Lay Lim (Arnaib Hajal) was chairman of the Lupah Sug State Revolutionary Council.[146] led the MNLF against the Philippine military during the battle of Jolo.[147] Bian Lay Lim was among the first group of students who joined the MNLF in Pulao Pangkor, Malaysia in January 1969. He was later among the MNLF provincial chairmen with Jolo as his area of command.[148][149]

A joint attack on 3 September against Philippine military forces was planned by Hadji Isacah Tahir of Tawi-Tawi, Sikal Sahidbad, Alvarez Isnadji and Bin Lay Lim of Sulu, Davao, Cotabato, Lanao, BAsilan, Zamboanga city and Palawan.[150]

A barbed wire ringed prison, transport vehicles, fuel barrels were all available on the Tambisan cantonment which was commanded by Bian Lay Lim and Dr. Salih Long in eastern coastal Sabah.[151]

Bian Lay Lim became part of the central committee of the MNLF after 21 September 1972 when martial law was declared.[152][153][154][155][156][157] Southern Jolo was the area of command for Bian Lay Lim.[158]

The MNLF denounced Japan, America, Spain and the Philippines as evil colonizers of the Moros[159] while praising China as the friend of the Moros.[160][161] The MNLF spokesman threatened that the MNLF would support China if the Philippines and America went to war against China.[162][163]

There are a minority of non-Minnan Han Chinese Moro mestizos. One Chinese Moro mestizo family was descended from a Mandarin speaking Han Chinese man who came from Chinese owned Mongolia and settle in Sulu, marrying a Moro (Tausug) women and becoming a black smith, his name was in Mandarin, Shen Shu and it was changed to Sencio.[164]

Chinese-Moro mestizo historian Samuel Kong Tan wrote that on his home island of Siasi, the native Moro Muslims and Chinese had good relations. The Chinese sold guns to the Moros in exchange for marine products like shark fins, shells and pearls. The native Moros also took out loans from the Chinese creditors and with the Moros putting their women and guns up as collateral for the debts.[165]

Moro Muslim parents from Cotabato in mainland Mindanao sold their children and slaves to Chinese merchants so the Chinese could later sell them in the Sulu Sultanate after Cotabato was hit by famine and smallpox in 1872. Jesuits stepped in by buying the children from the Chinese.[166][167][168][169][170][171][172]

The Cotabato based Jesuit mission lasted from 1862 until Spanish rule in Cotabato ended and during famine and disease epidemics they bought children from Muslim parents themselves or from Chinese merchants who had bought the children from the Muslim parents and placed them into a "ransomed slave children" orphanage. The Muslim datus sold their child slaves to the Jesuits during the famine in 1872. Thomas M. McKenna reported that he was told be Datu Adil that Moro Maguidanaons would send their slaves to schools instead of their own children in Cotabato when the Americans opened up schools so these slaves later became bureaucrats and teachers for the Magindanaons. In South Sulawesi in the Dutch East Indies, elite Toraja would also not send their own children to school and instead send their slaves.[173]

The Moro Magindanaon Sultan of Buayan, Datu Utu (Uto) in mainland Mindanao desperately needed guns to fight Spain so he violated the clientage pact between the Lumad animist Tiruray and Moro Magindanaon Muslims which lasted hundreds of years before him & prohibited the enslavement of Tiruray. The Tiruray were targeted in slave trades by Datu Uto who sold them to Chinese merchants to be resold in the Tausug Sulu Sultanate as slaves, in exchange for guns from the Chinese. He also traded with the Chinese other forest products, coffee, cacao and rice.[174][175][176]

Mixed Chinese-Tausug people (Lanang) engaged in business and moved to Jolo since the Sulu Sultanate. One man named Mario who survived in 1974 Jolo burning identified as a Christian Tausug and was of Chinese descent. He said "We have a Chinese community, the Chinese Chamber of Commerce. My father was a member of the Chinese Chamber. The Chinese community [in Jolo] had a Chinese School … that was the Sulu Tong Jin school. My grandfather was one of the pioneers of that school. He came from China. So, he went to Jolo and married my grandmother, who was a Muslim. But I’m not a Muslim. I’m a Catholic." Tausug in Jolo denied there was any religious sectarianism or hatred before the 1974 burning of the city by the Philippines. MNLF member Khalifa used to have the rosary in his house along with images of Catholic saints and in elementary school he went to church services. They prayed the Lord is with thee, Hail Mary full of Grace and the Rosary. Another Muslim Tausug said “ Jolo was very beautiful. The relationship between Muslims and Christian was extraordinary … there ’ s no discrimi-nation. There ’ s no religious disparity. There were intermarriages among Muslims and Christians, ”. Since there was a large Chinese community in Jolo, it was called "Little Hong Kong" by a Tausug named Muhammad. Omar, another Tausug Muslim said “ The Chinese sold products from Malaysia and Indonesia. If they saw something that is pro 󿬁 table, they would make it their business. ”[177]

History[edit]

Chinese and Moro conflict with Spain[edit]

The Moro Sulu Sultanate wanted to be incorporated with China as a protectorate to defend them against the Spanish, but ethnic Manchus like the Kangxi emperor were against fighting Spain and rejected it. Han Chinese threatened to invade the Spanish Philippines, killing Spanish governor generals including Gómez Pérez Dasmariñas and his son Luis Pérez Dasmariñas, Han southern Ming commander Koxinga and his son Zheng Jing threatened to invade the Spanish Philippines forcing Spain to lose their Maluku colony forever and with forcing Spain to withdraw from Mindanao's Zamboanga for decades. 4,000 Han joined the Moros to fight against the Spanish in the 18th century with Han merchants shipping guns to the Moros to fight against Spain in the late 19th century. Kangxi also rejected war against the Dutch East India company and he and many Manchus wanted to abandon Taiwan to the Dutch which was overruled by Han officials.

Manchus like the Qianlong emperor also refused to aid Javanese Muslims and Han Chinese Peranakan who were fighting against the Dutch East India company in the Java War (1741–1743). Han were selling rifles to Batak chiefs fighting against Dutch rule in the late 19th and early 20th century

Despite Koxinga's death stopping his planned invasion of the Spanish Philippines, Koxinga's son Zheng Jing forced Spain to pay tribute to him in Taiwan and forced Spain to grant him extrajudicial rights over the Chinese community in Manila and forbade the Spanish to proselytise their religion to Chinese, with the Spanish Governor General Manuel de León and Queen-Regent Mariana helpless and unable to resist his demands as Zheng Jing prepared his own invasion against the Spanish.[178] Zheng Jing also ridiculed and insulted Manchu religious practices.[179][180]

The Spanish garrison in Manila were in terrible condition and both the English and Dutch East India companies said that if Zheng Jing followed threw with his planned invasion in 1671 after monsoon season, he would have won.[181]

The Spanish declared that all Moros (Muslims), Armenian Oriental Orthodox Christians and pagan Chinese were enemies of the Holy (Catholic) faith and forced them to reside in the Parián ghetto in Manila.

In the Spanish Philippines, on July 27, 1713, the tribunal, acting in a legislative capacity, decreed that within thirty days “all Moros, Armenians, Malabars, Chinese and other enemies of the Holy Faith" should be lodged in the Parián when visiting Manila, or when living there temporarily for purposes of visit or trade. Penalties were also prescribed for the infraction of the above law.[182][183][184][185][186][187]

Gomez was killed by the 250 Chinese rowers he forced to row his galley in 1593.[188]

Chinese-Spanish friction began with the Chinese rebellion of P'an Ho Wu in 1593. In part the Ming Annals say:

In the eighth moon of the twenty-first year of the reign of Wan Li (1593), when the chieftain Lei Pi Li Mi Lao (Don Pérez Gómez Dasmariñas) undertook a raid on the Moluccas, he employed 250 Chinese to assist him in the combat. P'an Ho Wu was their lieutenant. The eavages (i. e., the Spaniards) lay down drowsy in the daytime and commanded the Chinese to row the galley: As they were somewhat lazy, they were suddenly beaten with a whip 80 severely that several of them died. Whereupon Ho Wu stirred up the fighting spirit of the Chinese in the following language: “Lot us revolt and die that way. Should we submit to being flogged to death or suffer any other such ignominious death? Should we not rather die in battle? Let us stab this chieftain to death and save our lives. If we are victorious, let us hoist the sails and return to our country. If we should succumb to be fettered, it will be time enough then to die."

After the assassination of the chieftain, the Chinese crew took possession of the ship and its valuables and proceeded to Annan. Lei Mao Lin (Don Luis Pérez Dasmariñas), the son of the deceased chieftain, immediately went to China to ask for indemnity for the murder of his father, but was disappointed.[189][190][191][192]

"In 1603 three Chinese mandarins arrived at Manila. They said they were sent by the emperor to investigate the report of a mountain of gold in Cavite. The Spaniards were distrustful. They suspected that these men had come to spy out the situation and fortifications of the city, and that the story of the mountain of gold was merely an excuse. So alarmed were the government officials that after the departure of the mandarins they took measures to improve the defenses. These preparations in turn aroused suspicion on the part of the Chinese in Manila, who feared that the Spaniards were about to massacre them. They rose in revolt. In Tondo and Quiapo they set fire to buildings and made terrible massacres. To put down the revolt, one hundred and thirty Spaniards under Luis Dasmariñas marched against the rebels, but were defeated and nearly all killed. Then the Chinese stormed the Walled City, but here they were repulsed and driven to San Pablo del Monte. At this place they were attacked by a large force of Spaniards and Filipinos, and twenty-three thousand of them perished in the fight."[193] "The Three Mandarins.-A strange thing happened in the year 1603, when Acuña was governor. 1 Three Chinese mandarins, as the great men of China are called, arrived in Manila. They wished to see if a mountain of gold existed in Cavite, as they had been told was the case. Acuña showed them that this was an idle tale so they went away. The Spaniards could not believe that the search for a mountain of gold was the real purpose of the mandarins. They thought these men wished to see if Manila could be captured. The Chinese in Manila now began to act strangely. Many of them went back and forth between the city and the country. The Spaniards fearing a plot began to threaten them. Then the Chinese became alarmed and planned to destroy the Spaniards. Chinese Revolt of 1603.—On the night of October 3, 1603, the entire Chinese population of Manila, nearly 25,000 in number, rose in revolt. They burned many houses in Quiapo, and killed many natives. There were few Spaniards in Manila. A force of one hundred and fifty men attacked the Chinese. All but four of the Spaniards were killed. At dawn, October 5th, the rebels attacked the walled city. The fight lasted several days. Every Spaniard, including the friars, armed himself and fought. It is said that Father Flores sat all day in a boat near the wall, firing two arquebuses, and killed many Chinese. Defeat of the Chinese.—Finally the Spaniards, with the aid of some Japanese and Pampangans, drove away the Chinese. They fled to the mountains of San Pablo. Here a large force of Spaniards and Filipinos surrounded and besieged them. Hunger and attacks of the natives, who hated the Chinese, caused the death of about 23,000."[194][195][196][197][198][199][200][201][202]

A Threatened Invasion of the Philippines. — Exalted by his success against European arms, Koxinga resolved upon the conquest of the Philippines. He summoned to his service the Italian Dominican missionary, Ricci, who had been living in the province of Fukien, and in the spring of 1662 dispatched him as an ambassador to the governor of the Philippines to demand the submission of 'the archipelago.

Manila was thrown into a terrible panic by this demand, and indeed no such danger had threatened the Spanish in the Philippines since the invasion of Limahong. The Chinese conqueror had an innumerable army, and his armament, stores, and navy had been greatly augmented by the surrender of the Dutch. The Spaniards, however, were united on resistance. The governor, Don Sabiano Manrique de Lara, returned a defiant answer to Koxinga, and the most radical measures were adopted to place the colony in a state of defense.

More than all this, the Moluccas were forsaken, never again to be recovered by Spaniards; and the presidios of Zamboanga and Cuyo, which served as a kind of bridle on the Moros of Jolo and Mindanao, were abandoned. All Spanish troops were concentrated in Manila, fortifications were rebuilt, and the population waited anxiously for the attack. But the blow never fell.[203][204][205][206]

Koxinga, unable to communicate with the mainland of the Empire, turned his attention to the conquest of Formosa Island, at the time in the possession of the Dutch. According to Dutch accounts, the European settlers numbered about 600, with a garrison of 2,200. The Dutch artillery, stores and merchandise were valued at $8,000,000, and the Chinese, who attacked them under Koxinga, were about 100,000 strong. The settlement surrendered to the invaders' superior numbers, and Koxinga established himself as King of the Island. Koxinga had become acquainted with an Italian Dominican missionary named Vittorio Riccio, whom he created a Mandarin, and sent him as Ambussador to the Governor of the Philippines. Riccio therefore arrived in Manila in 1662, the bearer of Koxinga's despatches calling upon the Governor to pay tribute, under threat of the Colony being attacked by Koxinga if his demand were refused.

The position of Riccio as an European Friar and Ambassador of a Mongol adventurer was as awkward as it was novel. He was received with great honour in Manila, where he disembarked, and rode to the Government House in the full uniform of a Chinese envoy, through lines of troops drawn up to salute him as he passed. At the same time, letters from Formosa had also been received by the Chinese in Manila, and the Government at once accused them of conniving at rebellion.. All available forces were concentrated in the capital; and to increase the garrison, the Governor published a Decree, dated 6 May 1662, ordering the demolition of the forts of Zamboanga, Yligan (Mindanao Island), Calamianes and Ternate' (Moluccas).

The only provincial fort preserved was that of Surigao (then called Caraga), consequently in the south the Mussulmans became complete masters on land and at sea for half a year.

The troops in Manila numbered 100 cavalry and 8,000 infantry. Fortifications were raised, and redoubts were constructed in which to secrete the Treasury funds. When all the armament was in readiness, the Spaniards incited the Chinese to rebel, to afford a pretext for their massacre.

Two junk masters were seized, and the Chinese population was menaced; therefore they prepared for their own defence, and then opened the affray, for which the Government was secretly longing, by killing a Spaniard in the market place. Suddenly artillery fire was opened out on the Parian, and many of the peaceful Chinese traders, in their terror, harged themselves; many were drowned in the attempt to reach the canoes in which to get away to sea; some few did safely arrive in Formosa Island and joined Koxinga's camp, whilst others took to the mountains. Some 8,000 to 9,000 Chinese remained quiet, but ready for any event, when they were suddenly attacked by Spaniards and natives. The confusion was general, and the Chinese seemed to be gaining ground, therefore the Governor sent the Ambassador Riccio and a certain Fray Joseph de Madrid to parley with them. The Chinese accepted the terms offered by Riccio, who returned to the Governor, leaving Fray Joseph with the rebels, but when Riccio went back with a general pardon and a promise to restore the two junk masters, he found that they had beheaded the priest. A general carnage of the Mougols followed, and Juan de la Concepcion says that the original intention of the Spaniards was to kill every Chinaman, but that they desisted in view of the inconvenience which would have ensued from the want of tradesmen and mechanics. Therefore they made a virtue of a necessity, and graciously pardoned in the name of His Catholic Majesty all who laid down their arms.

From this date the Molucca Islands were definitely evacuated and abandoned by the Spaniards, although as many men and as much material and money had been employed in garrisons and conveyance of subsidies there as in the whole Philippine Colony up to that period.[207][208][209][210][211]

The Spanish constable in the Parian ghetto was killed by Chinese on 28 May 1686 and the Spanish governor was also targeted.[212][213]

The Sulu kingdoms were tributaries to the Ming dynasty and one Sulu king died in China during a tribute mission. After Spanish persecution against Chinese in Luzon, thousands of Chinese fled to Sulu and Sulu's Sultan Israel (1773-1778) was backed by 4,000 Chinese against the Spanish. Chinese participated in Sulu's war against western colonialists like the 5 March 1775 attack against the Balambagan British outpost which was led y the Chinese merchant Datu Teteng, and at the 19 December 1726 treaty between Spain and Sulu, the representative was the Chinese Ki Kuan. Many Chinese assimilated into Tausug-Sama people and Chinese surnames are found among them.[93][214][215][216][217][218][219][220][221][222][223][224] "About the time that Maj. Pitcairn heard at Lixing-ton-Concord the shot that was also heard around the world, an Englishman named Brun, with 4,000 Chinese who had been, by the British, expelled from Manila, joined the Jolo Moros under Datto Tetenz, and ravaged Cebu, harassing the oast as it had never been before."[225] " In 1642 Generals Corcuero and Almonte made peace with Corralat, but piratical depredations by the Moros continued; Chinese rebellions embarrassed the Spaniards, who evacuated many places, and many fights were chronicled between the Moro fleets of Praus and the Spanish fleets. The priests egged on the Spanish, and the Spanish King re-established, and then abandoned, many stations in Mindoro, Basilan Mindanao and Jolo. Treaties were made and unmade. Expeditions intended to be punitive were undertaken. The Tawi-Tawi Moros nearly captured Zamboanga. Engagements were constant with varying success until 1737. King Philip V. of Spain, pestered the Sultans of Jolo and Tomantaca (Mindanao) about not being Christians, but expeditions were as frequent as baptisms."[93][226][227][228][229][230][231][232]

Anda took what precautions were available to restrain the Moro pirates, but great difficulties arose in his way. Ali-Mudin, whom the English had restored to his sway in Joló, and his son Israel (in whose favor the father had abdicated) were friendly to the Spaniards, with many of their dattos; but another faction, led by Zalicaya, the commander of the Joloan armadas, favored the English, who had established themselves (1762) on the islet of Balambangan" in the Joló archipelago, which they had induced Bantilan to grant them; and the English were accused of endeavoring to incite the Joloans against the Spaniards by intrigue and bribery. Anda decided to send an expedition to make protest to the English against their occupation of this island, as being part of the Spanish territory, and entrusted this mission to an Italian officer named Giovanni Cencelly, who was then in command of one of the infantry regiments stationed at Manila; the latter sailed from Zamboanga December 30, 1773, bearing careful instructions as to his mode of procedure, and to avoid any hostilities with the English and maintain friendship with the Joloans. But Cencelly seems to have been quite destitute of tact or judgment, and even of loyalty to his governor; for he disobeyed his instructions, angered the Joloans, o who could hardly be restrained by Ali-Mudin from massacring the Spaniards, and at the end of three weeks was obliged to return to Zamboanga. He was on bad terms with the commandant there (Raimundo Español), and refused to render him any account of his proceedings at Joló; and he even tried to stir up a sedition among the Spanish troops against Español. The English gladly availed themselves of this unfortunate affair to strengthen their own position in Joló, stirring up the islanders against Spain and erecting new forts. Later, however, the English at Balambangan showed so much harshness and contempt for the Moro dattos (even putting one in the pillory) that the latter plotted to surprise and kill the intruders; and on March 5, 1775, this was accomplished, the English being all slain except the commandant and five others, who managed to escape to their ship in the harbor. The fort was seized by the Moros, who thus acquired great quantities of military supplies, arms, money, and food, with several vessels. Among this spoil were forty-five cannons and $24,000 in silver. Elated by this success, Tenteng, the chief mover of the enterprise, tried to secure Zamboanga by similar means; but the new commandant there, Juan Bayot, was on his guard, and the Moros were baffled. Teteng then went to Cebú, where he committed horrible ravages; and other raids of this sort were committed, the Spaniards being unable to check them for a long time. A letter written to the king by Anda in 1773 had asked for money to construct light armed vessels, and a royal order of January 27, 1776, commanded that 50,000 pesos be sent to Filipinas for this purpose. This money was employed by Anda's temporary successor, Pedro Sarrio, in the construction of a squadron of vintas, "vessels which, on account of their swiftness and exceedingly light draft, were more suitable for the pursuit of the pirates than the very heavy galleys; they were, besides, to carry pilots of the royal fleet to reconnoiter the coasts, draw plans of the ports, indicate the shoals and reefs, take soundings in the sea, etc." "The Datos at once feared the vengeance of the English, and declared Tenteng unworthy of the rights of a Joloan and an outlaw from the kingdom with all his followers. The Sultan wrote to the governor of Zamboanga, assuring him that neither himself nor the Datos had taken part in this transgression; and he asked the governor to send him the Curia filipica and the Empresas políticas of Saavedra, in order that he might be able to answer the charges which the English would make against him. (This sultan Israel had studied in the college of San José at Manila.)" Tenteng repaired to Joló with his booty and the captured English vessel; "these were arguments in his favor so convincing that he was at once admitted." He surrendered to the sultan all the military supplies, besides $2,000 in money, and divided the spoils with the other datos; they received him with the utmost enthusiasm, and raised the ban from his head. “About the year 1803, in which the squadron of General Alava returned to the Peninsula, the English again took possession of the island of Balanbangan; and it appears that they made endeavors to establish themselves in Joló, and were instigating the sultan and datos to go out and plunder the Visayas, telling the Joloans that they themselves only cared to seize Manila and the Acapulko galleon.

When the Chinese were expelled from Manila in 1758, many of them went to reside in Joló, where some 4,000 were found at the time of Cencelly's expedition; these took sides with the Joloans (Tausug Moros) against the Spaniards, and organized an armed troop to fight the latter.[233][234][235][236][230]

Pagan (non-Catholic, pure Han Chinese were expelled from Manila in 1755 and 1766, leaving only Chinese mestizo Catholics behind. Chinese mestizos made up a huge fraction of the Philippine population and took over the retail trade from the pure Chinese.[237][238][239][240][241][242][243][244][245][246][247][248][249][250]

Koxinga's threat forced Spain in 1633 to abandon Zamboanga and led to an escalation of fighting between Moro Muslims and Spanish in Mindanao.[251]

Chinese and Moro conflict with Japan[edit]

Han Chinese-Moro Tausug mestizos participated in World War II against the Japanese, such as Teo Konglam (Zhang Guanglin) and Tan Saituan (Chen Saiduan).

Teo Konglam (Zhang Guanglin) 張廣霖 and Tan Saituan (Chen Saiduan) 陳赛端 led Moro fighters on Siasi against the Japanese.

The Han Chinese-Moro mestizo Teo Konglam led the anti-Japanese guerilla resistance on Siasi. He spoke the Sama and Tausug languages in addition to English. Lieutenant Colonel Alejandro Suarez was mentioned in a military report on Teo Konglam.[252][253] Tan Saituan, another mixed Han Chinese-Moro mestizo also fought alongside Teo Konglam against the Japanese.[254][255][256][257][258]

Other Han Chinese in Singapore, Malaysia and the Philippines also used the names Konglam and Saituan.[259][260][261][262]

The Japanese killed Suluk women and children in British north Borneo at a mosque.[263][264][265][266][267] Bajau-Suluk participated in a violent revolt against the Japanese.[268]

Wong Mu Sing was a Chinese resistance fighter in British Borneo during World War II.[269][270][271][272][273][274][275][276] Wong Mu Sing was married to a Suluk Tausug Muslim woman, Halima bint Amat.

A Han Chinese man Wong Mu Sing who was a guerilla fighter during the war was married to a Moro Suluk Tausug Muslim woman, Halima Binte Amat and he was killed during the war for trying to rescue Allied POWs. His widow was given an award in October 1950 on his behalf.[277] Another Suluk Tausug widow, Halima Bine Binting was married to a Tausug guerilla named Matsup bin Gangau and he was also killed by te Japanese for helping allied prisoners of war.[278] The Japanese starved and abused Javanese Muslim labourers brought to north Borneo.[279][280]

97% of the Japanese soldiers occupying Jolo were slaughtered by Moro Muslim Tausug guerillas according to Japanese soldier Fujioka Akiyoshi, who was one of the few who remained alive by the end of the war.[281][282] Fujioka described the Moros as brutal and recalled how the Moros sliced the livers and gold teeth off Japanaese soldiers who in one month slaughtered 1,000 Japanese after they came to the island.[283][284] Fujioka and his fellow Japanese soldiers were overjoyed when they finally reached an American base to surrender to since they knew their only other fate was being butchered by Moro Muslims or starvation.[285][286] Injured Japanese were slaughtered by Moros with their kris daggers as the Moros constantly attacked and charged and butchered Japanese soldiers.[287][288]

Fujioka Akiyoshi (藤岡 明義) wrote a published diary of his war experiences on Jolo called (Haisen no ki ~ gyokusai chi Horo tō no kiroku )(敗戦の記～玉砕地ホロ島の記録 or 敗残の記: 玉砕地ホロ島の記錄) and a private account "Uijin no ki" (初陣の記).[289][286] His diary mentioned the majority of Japanese on Jolo were slaughtered, succumbing to malaria and to Moro attacks. Japanese corpses littered the ground, decaying, infested with maggots and smelling horrendous. Fukao and other Japanese survivors surrendered to the Americans to avoid being slaughtered by the Moro Muslims and after they were in American custody a group of Moros grasping their daggers saw them and wanted to slaughter them. One Moro mentioned how his 12 year old son was eaten by Japanese soldiers at a mountain and he was slaughtering all Japanese soldiers from that area and Fujioka saw he was wearing the wristwatch of Japanese Sergeant Fukao.[290][291][292][293][294]

The most-anti Japanese place in Southeast Asia was the Moro region as they engaged in juramentado suicide attacks against the Japanese.[295]

The Tausug Moro juramentados only attacked enemies like the Japanese, Filipino constabulary, American and Spanish soldiers but juramentados did not attack non-Muslim Chinese since they only fought against enemies and not all non-Muslims.[296][297] The same Tausug Moro who said that non-Muslim Chinese were not enemies and would not be attacked by juramentados then insulted the Bajau people, who are also Muslim but he declared the Bajau as non-Muslim and compared killing a Bajau to killing a monkeys saying it was not worth the effort for a juramentado to attack Bajau.[298][299] Moro juramentados on Mindanao during World War II would attack Japanese soldiers and try to stab American sentries in the back.</ref>

The Japanese declared their hostility against the mountain hill Maranao Moros of Mindanao, promising to "win the hearts of powerful chiefs" and "wipe out the malignant Moro elements", using Christian Filipinos like Ciriaco Raval as their puppet proxies to rule Davao along with Teofista Guignona. The Japanese started massacring Moro civilians in Dansalan and the Moro Salipada Pendatun led raids against the Japanese.[300] The hill Moros (Maranaos) were also viewed negatively by US guerilla Charlie Hedges, who said they didn't understand Islam properly when Fertig asked them if they obeyed Islamic rules on hospitality.[301][302]

The Japanese were pinned down in the cities of Mindanao by the Moros after the Moros wiped the Japanese out of huge swaths of the island by 19 March, 1945.[303]

In December 1941 the Japanese launched an attack with air and naval support and 4 transports in Davao.[304]World: Push on the Islands

On April 1942 Moro killed Japanese soldiers in Zamboanga and destroyed Japanese fuel, supply and ammunition warehouses near Digos.[305]

In March 1942 near Zamboanga, Japanese were assaulted by Moro scouts.[306][307]

The Moros fought against the Philippines, Japanese, Americans and Spanish for centuries.[308][309]

See also[edit]

References[edit]

  1. ^ Francisco, Juan R. (1999). Palongpalong, Artemio; Mahiwo, Sylvano (eds.). Society and Culture: The Asian Heritage: Festschrift for Juan R. Francisco, Ph.D., Professor of Indology. Asian Center, University of the Philippines. pp. 51, 55, 56. ISBN 9718992073. Based on interviews with Apoh Latia Jaham Kong in 1962-1963 before she died. The interviewee is the author's maternal grandmother. Hereafter, "The Latia Interview." 12. 13 14. 15. The open letter of Captain Frank DeWitt in The ...
  2. ^ Francisco, Juan R. (1999). Palongpalong, Artemio; Mahiwo, Sylvano (eds.). Society and Culture: The Asian Heritage: Festschrift for Juan R. Francisco, Ph.D., Professor of Indology. Asian Center, University of the Philippines. ISBN 9718992073.[page needed]
  3. ^ Baviera, Aileen San Pablo; See, Teresita Ang, eds. (1992). China, Across the Seas. The Chinese as Filipinos. Vol. 2-3 of Chinese studies. Philippine Association for Chinese Studies. pp. 87, 89, 120. ISBN 9719133309. page 87 According to the Kong matriarch, Latia Jaham, a woman from the local elite of Malanta, her ancestry has claims to ancient origin and even to the earliest contact with Islam. She married Kong Bu Wa, an intrepid Chinese trader from ... page 89 "mainly connected with storekeeping chores. The education of the Chinese children was left completely to public and private schools, including those ran by religious missions, and the madaris. Meanwhie, the modernizing values and influences of liberal democracy have provided the most effective means of neutralizing
  4. ^ Baviera, Aileen San Pablo; See, Teresita Ang (1992). China, Across the Seas. The Chinese as Filipinos. Philippine Association for Chinese Studies. ISBN 9789719133308.
  5. ^ Tan, Samuel K. (1978). Mindanao Journal, Volume 5, Issue 1 - Volume 6, Issue 4. University Research Center, Mindanao State University. p. 107. I would not have been born had my grandmother, Latia Jaham (a pure bred native), not married a Chinese trader. Or, the Schucks of Jolo, who have become a part of the Sulu leading elite, would not have risen to such a position if ...
  6. ^ See, Teresita Ang; Go, Bon Juan, eds. (1994). 華人. Kaisa Para sa Kaunlaran, Incorporated. pp. 130, 131, 132. ISBN 9789718857052. ... of Senator Santanina T. Rasul to Bongao in 1988. The author was part of the Senator's party. 15. Based on interviews of Apoh Latia Jaham Kong in 1962, 1963 before she died. The interviewee is the author's maternal grandmother.
  7. ^ PDRC Currents: Bi-monthly Magazine of the PDRC., Volume 2. Philippine-China Development Resource Center. 1991. pp. 7, 8, 9. According to the Kong Matriarch, Latia Jaham, a woman from the local elite of Malanta, her ancestry has claims to ancient origin and even to the earliest contacts with Islam. She married Kong Bu Wa, an intrepid Chinese trader from ...
  8. ^ "PDRC Currents: Bi-monthly Magazine of the PDRC". 1991.
  9. ^ See, Teresita Ang; Go, Bon Juan, eds. (1994). 華人. Kaisa Para sa Kaunlaran, Incorporated. pp. 129, 130. ISBN 9718857052. of the province for a long time. One of the younger generations, Abdusakur Tan, is the present congressman from the second district of Sulu. His uncle, Hadji Suug Tan, is the vice and acting Mayor of Jolo after the incapacitation of Mayor Murphy Sangkula. Rising to the top of Tausug political leadership in the two ancient centers of Tausug history requires deep and strong roots in Sulu history and its kinship system. The kinship and political alliances the Tans have established are evidences of the extent and nature of their integration. In addition to their strong cultural roots in Tausug society, the Tans of Maimbung are politically linked network of family alliances, including the more recent radical elements. The mayor's son, Nizam, is a leader in the Moro National Liberation Front (MNLF) movement with base in Sabah. The marriage of Hadji Suug Tan to Giok Eng Oue strengthened the Tans' connection to a prominent Chinese family in Jolo with substantial investment in the commerce and trade of the town and the island. Other Tan family connections came by way of Siasi to Jolo. Significant was the tie-up between the Tans of Siasi and certain Jolo families. This began with the movement of the Kia Tan children, particularly, Tuchay to Jolo where he established not only his own business but also his political ties with the native elite. He married Maimona Abubakar whose network extends to Siasi where two Abubakar brothers, Amman and Alling, served in executive capacity in the municipal government. From their physical features, the Abubakars unmistakably reveal half Arab descent, Subsequently, Desdemona, one of Tuchay's highly educated daughters, with degrees from the University of the Philippines, married Nur Misuari, chairman of the MNLF. After her death in 1989, Misuari married Desdemona's elder sister, Leonora (So Guat in Chinese). Then, from the other less politically prominent Tan families of Jolo, the lines are drawn to various Chinese and native families whose interrelationships are complex. Two figures are known in local history: Yusop Tan who served in various capacities in the civil service and Anton Tan who became a member of the Ruma Bichara of Sultan Mahakutta Kiram.11 ... the Jolo elite through Tuchary, continued to maintain their roots in Siasi, and, again though intermarriages with other Chinese families in the area, were able to keep an influential role in the local Chinese community. The Chinese families loosely tied to the line are the Teos, the Lims and the Khos who have their own kinship lines. The other Tan families, not directly linked to the Kia Tan nuclear unit, generally assumed distant kinship, an assumption that seems to be generally adopted by those who carry the Chinese surnames. In fact, there are not intermarriages between people of the same family name.
  10. ^ Francisco, Juan R. (1999). Palongpalong, Artemio; Mahiwo, Sylvano (eds.). Society and Culture: The Asian Heritage: Festschrift for Juan R. Francisco, Ph.D., Professor of Indology. Asian Center, University of the Philippines. p. 55. ISBN 9718992073. maintain its roots in Siasi. Again, through intermarriages with other Chinese families in the area, the Kia Tan family was able to keep an influential role in the local Chinese community. The Chinese families loosely tied to the line are the Teos, the Lims and the Khos who have their own kinship lines. The other Tan families not directly linked to the Kia Tan nuclear unit generally
  11. ^ Sindayen, Nelly (1973). Examiner, Issues 534-536. L.O. Ty. p. 31. The Chinese in Sulu By Nelly Sindayen They are to be found in nearly every island of the Sulu archipelago. They run stores, own and manage plantations, man restaurants and shops, oversee factories, operate shipping (mostly kumpits) lines. They are involved in practically all kinds of endeavor, doing their task silently and without much fanfare. They are, in short, where the money is. Indeed, the Chinese of Sulu, the south-westernmost province of the Philippines, are an integral part of Morolandia. When it comes to integration and assimilation, they have shown the way for other Chinese communities in the country. Tuchay Tan is Muslim. His mother is Tausug, his father Chinese. Besides being a successful businessman and landowner, he is probably the first Chinese mestizo to make it to big-time local politics- having been once a provincial board member and later governor. His assimilation became complete when he married a pure Muslim, the former Maimona Abubakar. The Tuchay Tans are residents of Jolo. Sulu's current vice governor is also of Chinese origin. Until he became the provinces's No. 2 man, Cauti S. Lim was municipal judge of Siasi. College, respectively. As her name suggests, she's half Chinese half Tausug. Sulu civic groups also have a lot of Chinese members, most of them holding key positions. Mrs. Kim Hong Lim-Tee, a businesswoman, is currently president of the Siasi Jayceerettes. There is also Dr. Kong Teo Lim, one-time president of the Sulu Dental Society. Dr Basil Jajurje and Dr. Nurhasan "Utoh" Isahac, well-known civic leaders, are also partly Chinese. Even the local press in Jolo has welcomed the Chinese into its fold. For instance, there are Kenneth Lee and Gerry Law.
  12. ^ Kho, Madge (2000). A Tribute to Desdemona Tan, a Daughter of Jolo. Jolo Culture and Historical Society. p. 2. that she was stubborn as a mule when it came to resting. She spent her " resting " days giving interviews to the media, calling people, arranging meetings, etc. Renowned Muslim sculptor, Addulmari Imao, in his " Remembering Desdemona Misuari " ( Manila Times, 7/11/87 ) said that during the 2nd Bangsamoro National Congress in Bualoh, Maimbung, Sulu in September 1986, Des told him "we have a lot of children and I would like to return to Jolo when there is peace. " In planning for a duwaa ( prayer - memorial ) for Des, Farouk Carpizo, administrator of Mahardika Village, a Muslim housing project in Taguig, Rizal, told us that Des had inquired if she could apply for housing there. Farouk, who's Des ' first cousin, jokingly asked her, " What on earth is happening? Are you forsaking your jungle life already? " She said, " Dih ba. Para ha mga anak ku ba, Farouk. " ( No, it's really for my children. ) Yes, Des certainly sacrificed a lot for the Moro cause. Born to a wealthy and prominent family in Jolo, she gave up a promising teaching career and comfortable life to join a fight not just against the Marcos dictatorship but also for Moro independence. Des, joined the underground shortly after her detention in September 1972 when martial law was declared. late father Tuchay Tan, a prominent politician and businessman: mother, Maimona Abubakar and brother, Ping Hong, were not spared the abuses of the Philippine military. Pah Tuchay, partially paralyzed from Parkinson's disease, was almost thrown off the rooftop of Notre Dame College by Philippine military forces after they retook Jolo following the MNLF takeover of Jolo for a few days in February 1974. Des and I grew up in what we Tausug now call the peak of Jolo City's life -- from mid- to the late 60s -- when Jolo was at its most peaceful state. The succession of juramentados (Spanish for wearing as the Moro would swear by Allah before committing this act) or what Tausug call parang-sabil (martyrdom) a sort of personal jihad (holy war), that terrified northerners, had almost ended by the time the first Muslim mayor and governor were elected in the late 50s. Kamlon, the Philippine government's Public Enemy Number One but a Robin Hood to many locals, became the target of a massive military campaign because he defied Manila's authority. I remember armored tanks patrolling Jolo in te mid-50s. We grew up living the reality of a parang - sabil every other Sunday or so. Our Sunday evening walks would be cut short because someone had thrown a hand grenade in one of the 2 movie houses. Jolo was a prospering city, enriched by the tax - free barter trade with neighboring Borneo. Food was never a problem for residents --- the sea was as generous as ever as a source of food and the land gave more than what locals could consume. But key administrative jobs were still controlled by the bisayah ( Christian Filipinos ). Mindanao and Sulu, though contributing about 50 % of the country's wealth, were receiving less than 10 % in social services and provincial funding. This, together with a gripe list of hundreds and thousands, formed the basis of the unity of the MNLF, that Des and thousands of Joloanos eventually joined.When the MNLF first surfaced in 1972, Filipinos found it unbelievable that the Moros would seek independence or autonomy. Many Filipinos are unaware that Mindanao and Sulu only became part of the Philippines in 1946 when the U.S. gave independence to what is now the Philippine Republic. The Americans broke the 1899 Bates Treaty it signed with the Sulu Sultanate in 1899 ( Bate Treaty ), promising to respect Moro sovereignty and not to sell or give Sulu to any other powers. From 1902 to 1915, the Moros fought the onslaught of American firepower. And, in 1915, Sultan Jamalul Kiram II relinquished his sovereignty. But even before the Moros were subdued, the U.S. implemented the "Policy of Attraction," with the intent of relieving social unrest in the north and Fiipinizing the south. Northern settlers were given larger tracts of lands than Moros by this new system. Moros who held land were disadvantaged by the new land title
  13. ^ Stern, Tom (November 2017). Nur Misuari: An Authorized Biography. Anvil Publishing. ISBN 9789712729348.
  14. ^ Omar, Ibrahim S. (2018). Diary of a Colonized Native: (Years of Hidden Colonial Slavery). Partridge Publishing Singapore. ISBN 978-1543743272.
  15. ^ Kho, Madge (2000). A Tribute to Desdemona Tan, a Daughter of Jolo. Jolo Culture and Historical Society. p. 2. Having joined the MNLF took a heavy toll on the Tan family. Her late father Tuchay Tan, a prominent politician and businessman; mother, Maimona Abubakar and brother, Ping Hong, were not spared the abuses of the Philippine military ...
  16. ^ Francisco, Juan R. (1999). Palongpalong, Artemio; Mahiwo, Sylvano (eds.). Society and Culture: The Asian Heritage: Festschrift for Juan R. Francisco, Ph.D., Professor of Indology. Asian Center, University of the Philippines. p. 54. ISBN 9718992073. His uncle Hadji Suug Tan is the Vice and Acting Mayor of Jolo after the incapacitation of Mayor Murphy Sangkula. Rising to the top of Tausug ... This began with the movement of the Kia Tan children, particularly Tuchay, to Jolo.
  17. ^ Jamel Information and Business Assistance (1981). Philippine Directory of Financial Institutions. Sinag-tala Publishers. p. 252. Manager: Apolonio Elasigue TAN KEE & COMPANY Mercado Ext., Suter Bldg. Zamboanga City Manager: Tuchay Tan UNIFARM PAWNSHOP Guimba, Nueva Ecija Proprietor: Ma. Luisa Bautista TIFFANY PAWNSHOP, INC.
  18. ^ Labor Dept. Labor Statistics and Research Division; National Employment Service; Offices of Manpower Services (1959). Directory of Key Establishments in the Philippines in Selected Non-agricultural Industries Employing Five Or More Workers. Vol. 1. Philippines: Department of Labor, Republic of the Philippines. p. 671. TRANQUILINO GO, STORE Balicaca, Zamboanga City TUCHAY. TAN STORE Market Sito Zamboanga City YAP KUAT Molavc Zamboanga del Sur ZEN HONG TRADING I Claudio St., Zamboanga City: 6122 PHARMACIES AND DRUG STONE pl.
  19. ^ Elections Commission (1960). Report to the President of the Philippines and the Congress on the Manner the Election was Held on November 10, 1959. Philippines: Bureau of Print. p. 456. Tuchay Tan LP 6. Oswalda A. Cabel IND 7. Pacifico Yanga IND 8. Lee Yong Beng NP Mayor: Husing Lao LP Vice-Mayor: Abdulmajid H. Kadir LP Councilors: 1. Abddulhamid Pahal LP 2. Jalil Ebnu IND 3. Tati H. Jaafar.. LP ( IND. ) 4.
  20. ^ Commission on Elections (1965). Report of the Commission on Elections to the President of the Philippines and the Congress. Philippines: Bureau of Print. p. 361. Tuchay Tan LP 3. Sheik Hadji Jamil LP SURIGAO DEL NORTE: Governor: Constantino C. Navarro LP Vice - Governor: Jose C. Sering LP Members of Provincial Board: 1. Marcos D. Cortes 2. Diomedes M. Eviota LP 3. Macario Diaz LP SURIGAO DEL ...
  21. ^ Sindayen, Nelly (1973). Examiner, Issues 534-536. L.O. Ty. p. 31. Tuchay Tan is Muslim. His mother is Tausug, his father Chinese. Besides being a successful businessman and landowner, he is probably the first Chinese mestizo to make it to big - time local politics having been once a provincial ...
  22. ^ Arce, Wilfredo F. (1983). Before the Secessionist Storm: Muslim-Christian Politics in Jolo, Sulu, Philippines, 1961-62. Institute of Southeast Asian Studies Singapore: ISEAS occasional paper. Vol. 73. Maruzen Asia. p. 55. ISBN 9789971954079. ISSN 0073-9731. ... Sangki Singayao Yusop Tan Raymundo Aure + Oswalda Alcantara - Cabel + Segundo Canizares + Benjamin Gonzales Manuel Obsequio + Martin Paulate + Francisco Terol + Asclepeiades Valbuena + Pacifico Yanga + Rodrigo Zuluaga + Tuchay Tan ...
  23. ^ José Rizal National Centennial Commission (1961). Rizal Centennial Bulletin, Volume 1, Issues 1-11. p. 27. Nanquel, Chief of Police Aminkadra " Abubakar, Councilor Segundo Cañizares, Councilor Anton Tan, Councilor Hassan Hasmian, Tuchay Tan, Vice - Mayor. Artemio B. Cueves, and Mrs. Rahma " Abas. 32.90 Sagay, Neg.
  24. ^ Philippine Government Elective Officials: Semi-pictorial Directory. Urera. 1966. p. 93. TUCHAY TAN Hon. SHEIK HADJI AMIL VICE-GOVERNOR: Hon. VIRGINIO B. LACAYA SURIGAO DEL NORTE BOARD MEMBERS: Hon. GUARDSON R. LOOD Hon. DOMINADOR M. CANASTRA Hon. LAURENCIO LEGADOS GOVERNOR: Hon. CONSTANTINO G. NAVARRO VICE ...
  25. ^ Philippines (1963). Official Gazette, Volume 59, Issues 13-17. pp. 2231, 2416, 2550. Tuchay Tan. Area: 197 square meters. Appraised value of land: P4.00 per square meter. Value of existing improvements: None. Reference: T.S.A. No. V - 7417 — Nuwang Lim. No bid shall be accepted that does not equal at least two ...
  26. ^ Kane, Solomon; Rodriguez, Felice Noelle (2006). La croix et le kriss: violences et rancoeurs entre chrétiens et musulmans dans le sud des Philippines. Collection Focus (in French). IRASEC. Institut de recherche sur l'Asie du sud-est contemporaine. pp. 58, 222. ISBN 2846541272. De son côté, Nur Misuari, maître de conférence à Jolo, ( ab ) use de la notoriété de son beau - père, le respecté Tuchay Tan, pour approcher le sénateur Rashid Lucman dont la Bangsa Moro Liberation Organisation ( BMLO ...
  27. ^ Hsiao蕭, Shi-ching 曦清 (1995). 中菲外交關係史. 正中書局．流傳文化．墨文堂文化. p. 35. ISBN 9570909994. ... 適應能力強的華僑與雙方均相處和諧,原因為回教徒與中國人觀念接近:保守、守舊,重家族關係;商業交往誠實無欺;華僑平等對待回教徒與回教徒通婚,如回教國家解放陣線主席蘇亞里( Nux Misuari )之妻即為知名僑商陳豬屎( Tan Tuchay )的女兒,戈沓描多市長 ...
  28. ^ Omar, Ibrahim S. (2018). Diary of a Colonized Native: (Years of Hidden Colonial Slavery). Partridge Publishing Singapore. ISBN 978-1543743272.
  29. ^ Philippines (1963). Official Gazette, Volume 59, Issues 44-47. pp. 7667, 7815. ... Manuel U, born August 14, 1962; and twins, Chi Shu and So Guat, born on June 3, 1947, in Lamoa, Amoy, China, the twins are presently residing in Lamoa, Amoy; that he emigrated to the Philippine from Amoy, China, on or ...
  30. ^ https://pray.dbtarlac.edu.ph/faithful-departed https://m.facebook.com/groups/368992643264984/permalink/1631835596980676/
  31. ^ Ferrer, Miriam Coronel (2020). "2. The Moro Liberation Movement: From Secession to Autonomy". Region, Nation and Homeland: Valorization and Adaptation in the Moro and Cordillera Resistance Discourses. ISEAS-Yusof Ishak Institute. p. 26. doi:10.1355/9789814843720-005. ISBN 978-9814843720. S2CID 242887238. As to how they adopted the name MNLF, there are several accounts as to who should have the ... They included the sisters Desdemona and Eleonora Rohaida Tan, ...
  32. ^ "2. The Moro Liberation Movement: From Secession to Autonomy". Region, Nation and Homeland. ISEAS. 2020. pp. 13–56. doi:10.1355/9789814843720-005. ISBN 9789814843720. S2CID 242887238.
  33. ^ https://bookshop.iseas.edu.sg/account/downloads/get/21014
  34. ^ Alipala, Julie S. (June 22, 2015). "MNLF's Nur Misuari 'very much alive and happy with his 6th wife'". Inquirer Mindanao. ZAMBOANGA CITY.
  35. ^ https://twitter.com/OneDividesToTwo/status/1589441785520336898
  36. ^ https://twitter.com/heideggerrocks/status/1590920397121556481
  37. ^ Stern, Tom (2017). Nur Misuari: An Authorized Biography. Anvil Publishing, Inc. ISBN 978-9712729348.
  38. ^ Stern, Tom (2017). Nur Misuari: An Authorized Biography. Anvil Publishing, Inc. ISBN 978-9712729348.
  39. ^ Stern, Tom (2017). Nur Misuari: An Authorized Biography. Anvil Publishing, Inc. ISBN 978-9712729348.
  40. ^ Stern, Tom (2017). Nur Misuari: An Authorized Biography. Anvil Publishing, Inc. ISBN 978-9712729348.
  41. ^ Heraclides, Alexis (2012). The Self-determination of Minorities in International Politics. Routledge. p. 169. ISBN 9781136290183.
  42. ^ International Security Council (1986). The Philippines and Security of the South China Sea Region: Manila, the Philippines, August 12-14, 1986. International Security Council conference series. Vol. 20. The Council. p. 126. Misuari is a Suluano who has links with the Chinese of the Sulu archipelago through his wife Desdemona Tan, a member of a prominent Chinese family. Salamat is a Maguindanao, and Alonto a member of a distinguished Maranao family. Misuari is married to Desdemona Abubakar Tan, a Tausog Muslim and active student leader of her time, and a member of one of the prominent families in Sulu. 12. Lela Garner Noble " Muslim Separatism in the Philippines, 1972-1981 ...
  43. ^ Doronio, Junex (June 4, 2022). "Kusug Tausug party-list solon hits Raissa Robles for 'sarcastic' tweet, spreading 'falsehoods'". Maharlika TV.
  44. ^ "MNLF threatens new rebellion". Pinoy Weekly. October 14, 2012. Archived from the original on March 16, 2014.
  45. ^ "Hot News: Rebel Group MNLF Chair Misuari Assures "No War In Mindanao!"". Dean and Kings Public Relations. 2012-10-14. Archived from the original on March 16, 2014.
  46. ^ Kwok, Abigail (October 14, 2012). "No war from MNLF over govt pact with MILF - Nur". InterAksyon.com. Archived from the original on October 15, 2012.
  47. ^ Echeminada, Perseus (October 15, 2012). "MNLF CHAIR NUR MISUARI REJECTS FRAMEWORK AGREEMENT". PHILSTAR. MANILA. Archived from the original on March 25, 2013.
  48. ^ Macabalang, Ali G. (October 15, 2021). "Sulu Gov. Tan, 3 children seek reelection unopposed". PHILIPPINE MUSLIM TODAY.
  49. ^ Doronio, Junex (June 4, 2022). "Kusug Tausug party-list solon hits Raissa Robles for 'sarcastic' tweet, spreading 'falsehoods'". Maharlika TV.
  50. ^ Quismorio, Ellson (March 7, 2022). "Ex-prez GMA becomes party-list solon's VIP 'tour guide' in Pampanga". Manila Bulletin.
  51. ^ "Were Muslim congressmen compelled by need for self-preservation to support Mindanao Martial Law extension?". Raissa Robles. July 22, 2017.
  52. ^ Gonzales, Cathrine (February 25, 2022). "Solon, designer collaborate to promote Sulu's pis syabit". INQUIRER.net. Manila.
  53. ^ "Kusug Tausug Partylist In Congress". Facebook.
  54. ^ "Hon. Tan, Shernee A. Party List - House of Representatives". House of Representatives Philippines.
  55. ^ "Adobo Chronicles Fact Check: Raissa Robles Is Not A Tausug". The Adobo Chronicles. June 5, 2022.
  56. ^ Cruz, Divina Nova Joy Dela (February 25, 2021). "BARMM transition extension opposed". The Manila Times.
  57. ^ Wee, Darwin Wally T. (23 June 2011). "Tausug team to visit China to renew ancient ties". Daily Zamboanga Times. Zamboanga. Archived from the original on 17 Mar 2014. Retrieved 17 March 2014.
  58. ^ "Tausug team to visit China to renew ancient ties". Zamboanga Times. 23 June 2011. Retrieved 23 June 2011.
  59. ^ Tan Lim, Zenaida (2001). "A Woman's Perspective on Peace Education". Islamic Millenium Journal, Volume 1, Issue 1. Islamic Millenium Forum. pp. 135, 136. Rubayni Dzubayatin A Woman's Perspective on Peace Education Hj. Zenaida T. Lim A Journey Towards a Culture of Peace Prof. Alih S. Aiyub A Representation of Islam in Gowa ( Makassar ) Community Sulawesi Selatan: The Process of Interaction Between the Old and The New Religion Muhammad Adlin Sila SELE 32632 F 103 $ 20. A Woman's Perspective on Peace Education Hja. Zenaida T.Lim Sarang Bangun Foundation Zamboanga City, Philippines I came from a multi - cultural family background. My father was a Chinese - mestizo, or a Chinese half - breed, while my mother is of Arab descent. The interplay of their influences on my life can not be overlooked, because as our family grew, multi - cultural practices also became more evident in the daily activities of our home. During Chinese holidays, our family participated in the observance of these holidays. My grandfather used to keep a miniature Buddhist shrine or altar in our home, for daily obeisance of piety. This is the kind you can see in Chinese homes, or sometimes in Chinese business establishments. Being Muslim at the same time, our family also did the same time during Muslim holidays, and still does. We fasted during the month of Ramadhan, and celebrated the Eid festivities. Our circle of immediate kin and relatives belongs to the Islamic faith, and so, our home also became a hubbub of these cultural and religious practices. All of the children practice Islam, but all of us went to Catholic schools for our education. In college some of us went to the state university for our academic degrees. Others to private universities. So we get to be bombarded by Christian ethos and interacted with Christian friends. More than this, we lived in a place that is Jolo, the capital town of the province of Sulu in the Southern Philippines. Unfortunately Jolo is now known for its violence and for the breakdown of peace and order, and recently for atrocities associated with the military campaign against the Abu Sayyaf. During our growing up years in Jolo, however, the place was an Zenaida epitome of Muslim - Christian interaction. While the Islamic Millennium Journal Vol.I
  60. ^ Angeles, Vivienne S.M. (2017). "CHAPTER 5 From Secession to Social Activism: Muslim Women's Movements in the Philippines". In Kassam, Zayn R. (ed.). Women and Asian Religions. ABC-CLIO. p. 78. ISBN 978-0313082757. Among the early Muslim women's NGOs created as a result of the peace negotiations with the Philippine government under ... Zenaida Tan-Lim created the Sarang Bangun Foundation and established a school for children, skills-training ...
  61. ^ Association 1000 Women for the Nobel Peace Prize 2005 (2005). 1000 Peacewomen Across the Globe. Kontrast book. Scalo. p. 796. ISBN 3039390392. Zenaida "Zeny" Tan Lim set up the Sarang Bangung Foundation (SBF) in the early 1990s for the rehabilitation of widows and orphans, victims of the ... ( with assistance from the Islamic Development Bank in Jeddah, Saudi Arabia ), and the Sarang Bangun Learning Center in Zamboanga City, making quality elementary education accessible to the Muslim community. Zenaida Tan Lim comes ...{{cite book}}: CS1 maint: numeric names: authors list (link)
  62. ^ Tan, Samuel K. (2010). The Muslim South and Beyond. UP Press. ISBN 978-9715426329. Muslim—Political activity—Philippines— Mindanao I. Title. DS688.M2 959.97 2010 P095000031 ISBN 978-971-542-632-9 Book Design by Zenaida N. Ebalan Printed in the Philippines by Aris Printhaus Contents Preface.
  63. ^ Moghissi, Haideh, ed. (2005). "Part 3 Law of God and Law of State: New policies, old realities". Women and Islam: Images and realities. Women and Islam: Critical Concepts in Sociology. Vol. 1. Taylor & Francis. p. 290. ISBN 041532419X. " The Muslim Woman: Her Role in Contemporary Philippine Society. " In Filipino Muslims: Their Social Institutions and Cultural Achievements, ed. F. Landa Jocano. Quezon City: Asian Center, 1983: 31–38 .... Reyes, Zenaida.
  64. ^ Brecht-Drouart, Birte (2013). "Muslim women leaders in the Philippines". In Schroeter, Susanne (ed.). Gender and Islam in Southeast Asia: Women's Rights Movements, Religious Resurgence and Local Traditions. Women and Gender: The Middle East and the Islamic World. BRILL. p. 213. ISBN 978-9004242920. Amina Rasul (this volume) points out that there has been only one female Muslim senator in the Philippines .... District of Lanao del Sur, and Assemblywomen Zenaida Bubong and Suhayla Salic, who were members of the Legislative Assembly.
  65. ^ Philippines (1990). Reyes, Zenaida S. (ed.). Philippine Laws for the Muslims. New Horizons Press. p. 127, ii, xii, 68. Philippines Zenaida S. Reyes. and institutions; the conduct of researches and studies for the establishment and maintenance of haij towns, Islamic centers and Awgaf projects. SEC. 17. Bureau of Muslim Cooperatives Development.
  66. ^ I: The Investigative Reporting Magazine, Volume 2, Issue 4. Philippine Center for Investigative Journalism. 1996. p. 7. Benasing Macarambon, Kabilan Sema and Zenaida Bubong. But Muslim Mindanao needs more than a patron. Sinsuat, an old hand in politics and patriarch of Faced with daunting poverty, bad infrastructure and the powerful Sinsuat family ...
  67. ^ Haddad, Yvonne Yazbeck; Esposito, John L., eds. (1998). Islam, Gender, & Social Change. ACLS Humanities E-Book (reprint ed.). Oxford University Press. p. 232 232. ISBN 0195113578. Full text in Antonio Isidro, Muslim-Christian Integration at the Mindanao State University (Marawi City, 1968), pp .... In a study done in 1989, Zenaida S. Reyes determined that the majority of Muslims living in Mindanao (64%) and in ...
  68. ^ Fernandez, Ederlinda M. (2006). "Zenaida Tan-Lim "Education Liberates"". Filipino Peace Women: Nominees to the 2005 Nobel Peace Prize. Anvil Publishing. Published and exclusively distributed by Anvil Pub. p. 101, 104, 105, 106, 107. ISBN 9712718484. Zenaida Tan - Lim " Education liberates " By Ederlinda M. Fernandez Conflict in the southern part of the ... her mother's clan, the illustrious Abubakars, an old and large family of Arab descent, has a welldeserved niche in the ...
    Zenaids Tan-Lim "Education liberates" By Ederlinda M. Fernandez Conflict in the southern part of the Philippines, especially in the scatter of islands constituting the provinces of Sulu and Tawi - Tawi, had been a lingering part of the landscape and an inescapable reality for residents of the place . There are periods in its history characterized by some degree of quiet and efforts at rebuilding, but the situation has been likened to a simmering cauldron that eventually again comes to a boil . Periodically, the low intensity conflict heats up into a full - scale war and lives are once again disrupted . Scholars who have analyzed the so - called Muslim problem and written on its genesis agree that the root of the problem is a perception of injustice among the Muslims, a perception that has led to the formation of dissident groups calling for a separate Islamic state and fighting for the right to self-determination...
    The long history of conflict - ravaged Sulu has left thousands of widows and orphans in desperate need of social services. Zenaida " Zeny " Tan - Lim has taken upon herself the daunting task of rehabilitating the widows and orphans of the armed struggle.
    Her father was a well - loved governor of Sulu and a successful businessman ; her mother's clan, the illustrious Abubakars, an old and large family of Arab descent, has a well deserved niche in the history of Sulu.
  69. ^ Association 1000 Women for the Nobel Peace Prize 2005 (2005). 1000 Peacewomen Across the Globe. Kontrast book (illustrated ed.). Scalo. p. 796. ISBN 3039390392. Association 1000 Women for the Nobel Peace Prize 2005... In 2003, the center's grade six pupils ranked third in the Metrobank - MTAP - Department of Education Mathematics Challenge a close runner- up to the established Ateneo de ...{{cite book}}: CS1 maint: numeric names: authors list (link)
  70. ^ Aldaba, Fernando T.; Petilla, Ma. Josefa P., eds. (2004). CIIR Round Table on Inter-Faith Collaboration for Peace and Development in West Papua and Mindanao. Catholic Institute for International Relations. Catholic Institute for International Relations. p. 80. ISBN 9718597107. Just last week, our pupils replicated their feat in last year's Metrobank - MTAP - DepED Mathematics Challenge . Our Grade 6 pupils once again ranked 3rd in the entire Zamboanga City Division in the same contest this year, making the ...
  71. ^ Omar, Ibrahim S. (2018). Diary of a Colonized Native: (Years of Hidden Colonial Slavery). Partridge Publishing Singapore. ISBN 978-1543743272.
  72. ^ Tan, Samuel K. (1994). "The Tans and Kongs of Sulu: An Analysis of Chinese Integration in a Muslim Society". In See, Teresita Ang; Go, Bon Juan (eds.). 華人. Kaisa Para sa Kaunlaran, Incorporated. pp. 160, 137, 127. ISBN 9718857052. While some of the papers tend to view integration as a continuing problem in Chinese-Filipino relations, Samuel K. Tan's paper on "The Tans and Kongs of Sulu: An Analysis into the Nature and Extent of Chinese Integration in Sulu Society", provides a different historical process. In Sulu, Tan explains that "the strong foundation of Sulu-China relations has provided Sulu society with a kind of historical consciousness that allows the easy, smooth, and almost natural integration of Chinese into the local society as shown by the extent of Chinese intermarriages with the native Sama and Tausug ... This explains why the Chinese in Sulu have become an integral part of the local social, economic, cultural and political traditions which are shared independently by the Tausug and Sama people. " Li Ding - guo's paper, " Exploratory ... Dr. Wang thinks that the Sama people in Chinese texts could be the seafaring Sama of the Sulu Archipelago. A growing number of native researchers and scholars are inclined to accept this view in the light of corroborative data from more recent researches. 4. The ' Sulu Kings ', more accurately datus or rajahs, before the Sultanate era began about 1450 A.D., sent tribute embassies to China beginning from 1417 A.D. This continued regularly until the last embassy in 1762 A.D. The ancient Chinese records show the increasing importance of the China visits to the Sulu leaders. At one time, a group of 340 people visited China and stayed in Peking 27 days. 5. It was during the visit of 1417 A.D. when the Sulu King, as the Tausug head was called, died of illness and was entombed in Te - Chow by imperial order. A part of his retinue remained in China to take care of his remains. His heir named Antuluk decided to remain also. Their number increased and their leaders were identified in the Chinese texts as An Lu Chin and Un Chong Kai. 6. Blair and Robertson record several of the Chinese revolts from 17th century on in their works. The Philippine Islands (55 volumes). It appears from close analysis of the data that the Chinese were inevitably led to violent means not because of any revolutionary ideal as in the case of over 200 Filipino revolts against Spanish rule. 7. Jose Montero y Vidal, Historia General de Filipinas desde el Discubrimiento de Dichas Islas hasta Nuestros Dias, vol. II. (Madrid, 1894-1895), pp. 266-269. 8. Samuel K. Tan, Sulu Under American Military Rule, 1899-1913. (Quezon City: University of the Philippines, 1967) p. 11. 9. Najeeb M. Saleeby, The History of Sulu, (Manila: Filipiniana Book Guild, Inc. 1963), p. 83. 10. Data on the Tan family of Maimbung and Jolo were obtained from several interviews and discussions with Mr. Tomas Que who is related to the Tans by marriage. The interviews were conducted in late 1990 and early 1991 in Quezon City where the Ques permanently live after leaving Jolo as a result of the 1974 conflict between the MNLF and the government. 11. Chinese membership in the Ruma Bichara, the Advisory Council of the Sulu Sultanate, goes back in time to the 18th century when such a privilege was granted by the Sultan to the Chinese sector as a matter of recognition of their important role in Sulu's economy. In fact, Wang also records Sulu's taking of Chinese hostages as a means of ensuring the much desired return of Chinese traders not for purposes of ransom or other exploitations as it is understood in contemporary usage. 12. Data on the Tawi - Tawi Chinese connections were taken during several sustained interviews and discussions with former Mayor Hokking Lim and his family members in their Kamias apartment residence from 1989 to early 1991 during frequent visits to Metro Manila. As permanent residents of South Ubian, Mayor Lim and his family have established networks of family alliances especially with the natives. The data on the Ullayans, Dausans and Aldanis were provided by Mrs. Kimlan Lim. 13. The information on Chinese families in Bongao etc. were provided by Paquito Tan of Sitangkai during the visits of the author to Bongao in late 1988..
  73. ^ Francisco, Juan R. (1999). Palongpalong, Artemio; Mahiwo, Sylvano (eds.). Society and Culture: The Asian Heritage: Festschrift for Juan R. Francisco, Ph.D., Professor of Indology. Asian Center, University of the Philippines. p. 63. ISBN 9718992073. The publication is a bimonthly magazine of the Philippine - China Resource Center (PCRC) with office in New Manila, Quezon City Dr. Wang thinks that the Sama people in Chinese Texts could be the seafaring Sama of the Sulu archipelago. A growing number of native researchers and scholars are inclined to accept this view in the light of corroborative data from more recent researchers. The " Sulu Kings " more accurately datus or rajas, before the Sultanate era began about 1450 A. D., sent tribute embassies to China beginning from 1417 A. D. This continued regularly until the last embassy 1762 A. D. The ancient Chinese records show the increasing importance of the China visits to the Sulu leaders. At one time, a group of 340 people visited China and stayed in Peking for 27 days. It was during the visit of 1417 A. D. when the Sulu King, as the Tausug head was called, died of illness and was entombed in Te - Chow by imperial order. A part of his retinue remained in China to take care of his remains. His heir, named Antuluk, decided to stay also. Their number increased and their leaders were identified in the texts as An Lu Chih and Un Chong Kai. Blair and Robertson record several of the Chinese revolts from the 17th century in their work The Philippine Islands (55 volumes). It appears from close analysis of the data that the Chinese were inevitably led to violent means not because of any revolutionary ideal as in the case of over 200 Filipino revolts against Spanish rule. Jose Montero y Vidal, Historia general de Filipinas desde el discubrimento de dichas ilas hasta nuestros dias. (Madrid, 18941895), 266-69.. 5. 6. 7. 8. Samuel K. Tan, Sulu Under the American Military Rule, 1899-1913. (Quezon City: University of the Philippines, 1967), 11. Najeeb M. Salleby, The History of Sulu. (Manila: Filipiniana Book Guild, Inc., 1963), 83. 9. 10. 11. Data on the Tan family of Tan 63. Data on the Tan family of Maimbung and Jolo were obtained from several interviews and discussions with Mr. Tomas Que who is related to the Tans by marriage. The interviews were conducted in late 1990 and early 1991 in Quezon City where the Ques permanently live after leaving Jolo as a result of the 1974 conflict between the MNLF and the government. Chinese membership in the Ruma Bichara, the Advisory Council of the Sulu Sultanate, goes back in time to the 18th century when such a privilege was granted by the Sultan to the Chinese sector as a matter of recognition of their important role in Sulu's economy. In fact, Wang also records Sulu's taking of Chinese hostages as a means of ensuring the much desired return of Chinese traders not for purposes of ransom or other exploitations as it is understood in contemporary usage. Data on the Tawi - Tawi Chinese connections were taken during several sustained interviews and discussions with former Mayor Hokking Lim and his family members in their Kamias apartment residence from 1989 to early 1991 during frequent visits to Metro Manila. As permanent residents of South Ubian, Mayor Lim and his family have established networks of family alliances especially with the natives. The data on the Ullayans, Dausans, and Aldanis were provided by Mrs. Kimian Lim
  74. ^ China Currents: A Philippine Quarterly on China Concerns, Volumes 5-8. Philippine-China Development Resource Center. 1994. p. 9. ... p.17 " The Overseas Chinese and China's Economic Modernization " Tan, Samuel K. Volume 2 Number 1 January - February 1991, p.6 " The Chinese of Siasi: A Case of Successful Integration " Tan Chee - Beng Volume 3 Number 1 January ...
  75. ^ PDRC Currents: Bi-monthly Magazine of the PDRC., Volume 2. Philippine-China Development Resource Center. 1991. pp. 7, 3. ... PDRC Volume 2 Number 17 January - February 1991 Published by the Philippine-China Development Resource Center No .... 6 The Chinese of Siasi: A Case of Successful Integration By Samuel K. Tan, Ph.D. 10 Theresa C. Cariño is the ...
  76. ^ Tong, Chee Kiong (2010). Identity and Ethnic Relations in Southeast Asia: Racializing Chineseness. Springer Science & Business Media. p. 232. ISBN 978-9048189090. With the exception of their names and occasional festivities, the Chinese elements are gradually diminishing. Tilman (1974), whose study was carried out on the provincial city of Cebu where the Chinese have greater contacts with the ...
  77. ^ PDRC Currents: Bi-monthly Magazine of the PDRC., Volume 2. Philippine-China Development Resource Center. 1991. p. 9. Today, with the exception of their names and occasional festivities, the Chinese elements are gradually diminishing The implications of this preliminary observation point to two types of Chinese integration.
  78. ^ Tan, Samuel Kong (1992). See, Teresita Ang (ed.). China, Across the Seas. The Chinese as Filipinos. Vol. 2-3 of Chinese studies. Philippine Association for Chinese Studies. p. 90. ISBN 9719133309. Today, with the exception of their names and occasional festivities, the Chinese elements are gradually diminishing. The implication of this preliminary observation points to the two types of Chinese integration.
  79. ^ Francisco, Juan R. (1999). Palongpalong, Artemio; Mahiwo, Sylvano (eds.). Society and Culture: The Asian Heritage: Festschrift for Juan R. Francisco, Ph.D., Professor of Indology. Asian Center, University of the Philippines. p. 64. ISBN 9718992073. Any political aspiration cannot be realized without strong ties with the native components, which are ... In 1907, the appeal of Frank de Witt, the American officer assigned to the Siasi District, helped the American effort to ... 13 The information on Chinese families in Bongao, etc. was provided by Paquito Tan of Sitangkai during the visits of the author to Bongao in late 1988 and especially on August 1989. 14. Based on interviews with Apoh Latia Jaham Kong in 1962-1963 before she died. The interviewee is the author's maternal grandmother. Hereafter, " The Latia Interview. " 12. 13 14. 15. The open letter of Captain Frank DeWitt in The ...
  80. ^ Baviera, Aileen San Pablo; See, Teresita Ang, eds. (1992). China, Across the Seas. The Chinese as Filipinos. Vol. 2-3 of Chinese studies. Philippine Association for Chinese Studies. p. 87. ISBN 9719133309. According to the Kong matriarch, Latia Jaham, a woman from the local elite of Malanta, her ancestry has claims to ancient origin and even to the earliest contact with Islam. She married Kong Bu Wa, an intrepid Chinese trader from Amoy who, like many Chinese adventurers, dares the fabled perils of the Moro world. He came to Siasi during the first decade of American rule and decided to start a retail business. After marrying Latia, he acquired lands in Malanta thru the home-stead system encouraged by American land policies. Before long, the Kongs had become one of the landed interests not only in Malanta but also in some other areas of Siasi. In this economic growth, the role of his native wife was vital, her being a member of the local elite with ancestral support from the Tapul-Lugus Tausug kin groups. From their union several sons were born and, later, a daughter; thru this daughter the Kongs' link with the Tans would be established. Through the sons' marriages to native women and Chinese mestizas the Kongs developed a network of kindship with Tausug, Sama, and Christian families, thus gradually eroding the Chinese character of the family. Except for the second son, Kong Kim Hin, the most astute in the family, the Kongs adopted more of the Tausug and Sama, and, subsequently, Christian elements, owing to the early demise of the patriarch, Kong Bu Wa. This left the matriach, Latia, a native, the central figure of the clan. Latia was more a symbol than a power in the clan. Being educated and astute, Kim Hin came to dominate the family. He kept the Chinese
  81. ^ Mindanao Journal, Volume 5, Issue 1 - Volume 6, Issue 4. University Research Center, Mindanao State University. 1978. p. 107. Islamic world or to Maranao society where he does research at present and where a Maranao women is prohibited from contracting marriage outside her own culture. But it does not apply elsewhere, particularly in Sulu where intermarriages between Muslims and non-Muslims of both sexes have been going on for centuries. I would not have been born had my grandmother, Latia Jaham (a pure bred native), not married a Chinese trader. Or, the Schucks of Jolo, who have become a part of the Sulu leading elite, would not have risen to such a position if ...
  82. ^ See, Teresita Ang; Go, Bon Juan, eds. (1994). 華人. Kaisa Para sa Kaunlaran, Incorporated. pp. 132, 137. ISBN 9718857052. In 1907, the appeal of Frank De Witt, the American officer assigned to the Siasi District, captures the American effort to induce the economic development of the Muslim South by encouraging private and foreign participation..16 Like most Chinese men, Kong Bu Wa married a native, Latia Jaham, daughter of a land-owning family of Malanta with ancestral roots in Tapul and Lugus islands as well as in South Ubian, Tawi-Tawi. From this union came several children: ten sons and three daughters. From the sons came the generations of Kongs and from the only living daughter in Siasi the generations of Kong-Tan families. Unlike the other Chinese families, the Kongs had clear ties to Amoy where Kong Bu Wa left a thirteen-room house and a family.17 Later, three of his daughters came to Siasi to visit him: Diang Ki, Dian Ding, and Dian Sing.18 Eventually, they returned to China leaving Bu Wa with his native family. In one of his sentimental visits to China, Bu Wa brought his Tausug wife who quickly picked up a little of the Chinese language which she later on used occasionally back in Siasi.19 After establishing his base in Siasi, Bu Wa moved to South Ubian where he established ....3. Dr. Wang thinks that the Sama people in Chinese texts could be the seafaring Sama of the Sulu Archipelago. A growing number of native researchers and scholars are inclined to accept this view in the light of corroborative data from more recent researches. 4. The 'Sulu Kings', more accurately datus or rajahs, before the Sultanate era began about 1450 A.D., sent tribute embassies to China beginning from 1417 A.D. This continued regularly until the last embassy in 1762 A.D. The ancient Chinese records show the increasing importance of the China visits to the Sulu leaders. At one time, a group of 340 people visited China and stayed in Peking 77 days .... of Senator Santanina T. Rasul to Bongao in 1988. The author was part of the Senator's party. 15. Based on interviews of Apoh Latia Jaham Kong in 1962, 1963 before she died. The interviewee is the author's maternal grandmother.
  83. ^ PDRC Currents: Bi-monthly Magazine of the PDRC., Volume 2. Philippine-China Development Resource Center. 1991. p. 7. "latia jaham" functions was reinforced by inter-marriage between Spanish men and natives as also between the latter and the Chinese, to be expected since Spanish and Chinese women seldom were found in colonial ventures or in Chinese trading activities ... Chinese names. His contact with all the local Chinese was constantly maintained and strengthened and, consequently, he emerged as one of the richest men in Siasi. His Chinese connection provided him insurance to commercial success in an economic system where the Chinese role was ... Contrary to popular perception, their oragnizations facilitate upward mobility not only within the Chinese community, but outward with the larger Filipino community. This spurred some debate on whether the organizations developed for the Chinese by the politically conscious Tausugs. The Tausugs being farmers and inland dwellers, conveniently confined their economic role to the cultivation of abundant lands. They did not com-pete with the commercial and trading role of the Chinese ...Remarkably, Kim Hin succeeded in creating this role for himself among the Chinese until he became a lead-ing figure in the Kungsi, and association of local Chinese residents. In short, he became a tauke himself. But unlike the other taukes, Kim Hin did not overlook the importance ... longer considered distinct from the larger community. This seemed to be the consensus among historians Dr. Samuel Tan, Dr. Luis Dery, ad Mr. Modesto Saonoy who presented their findings about the Chinese in first four are numerically dominant and earlier in origin; of the four, the Kongs will be the main focus here because of its network of alliances. According to the Kong Matriarch, Latia Jaham, a woman from the local elite of Malanta, her ancestry has claims to ancient origin and even to the earliest contacts with Islam. She married Kong Bu Wa, an intrepid Chinese trader from ... they zealously maintained, have be-come completely absorbed into Tausug-Sama society and culture and many have become Muslims. The rest of the Chinese kinship groups have shown clear and gradual gravitation to this type of ... rela-tions between Chinese and natives was harmonious, with some mixed families practising elements of both cultures syncretically. This was be-cause the Muslims did not
  84. ^ Francisco, Juan R. (1999). Palongpalong, Artemio; Mahiwo, Sylvano (eds.). Society and Culture: The Asian Heritage: Festschrift for Juan R. Francisco, Ph.D., Professor of Indology. Asian Center, University of the Philippines. pp. 56, 64, 65. ISBN 9718992073. (1) The Tan network consists of loose lines of integration of various Tan families, not descended from one common nuclear family unit. The sense of community and shared identity is derived from the general belief in some kind of common origin in China, geographic or otherwise. (2) Although direct kinship connections between Tan families are Any political aspiration cannot be realized without strong ties with the native components, which are ... In 1907, the appeal of Frank de Witt, the American officer assigned to the Siasi District, helped the American effort to ... 13 The information on Chinese families in Bongao, etc. was provided by Paquito Tan of Sitangkai during the visits of the author to Bongao in late 1988 and especially on August 1989. 14. Based on interviews with Apoh Latia Jaham Kong in 1962-1963 before she died. The interviewee is the author's maternal grandmother. Hereafter, " The Latia Interview. " 12. 13 14. 15. The open letter of Captain Frank DeWitt in The ... 19. From the interview with Apoh Latia, Kong Bu Wa must have been a martial arts expert before coming to the Philippines. He brought with him a kind of Chinese bladed weapon similar to, but smaller than, the typical Tausug barung more popularly known as Angkun. 20. Ibid
  85. ^ See, Teresita Ang; Go, Bon Juan, eds. (1994). 華人. Kaisa Para sa Kaunlaran, Incorporated. pp. 132, 133, 138. ISBN 9718857052. In 1907, the appeal of Frank De Witt, the American officer assigned to the Siasi District, captures the American effort to induce the economic development of the Muslim South by encouraging private and foreign participation..16 Like most Chinese men, Kong Bu Wa married a native, Latia Jaham, daughter of a land-owning family of Malanta with ancestral roots in Tapul and Lugus islands as well as in South Ubian, Tawi-Tawi. From this union came several children: ten sons and three daughters. From the sons came the generations of Kongs and from the only living daughter in Siasi the generations of Kong-Tan families. Unlike the other Chinese families, the Kongs had clear ties to Amoy where Kong Bu Wa left a thirteen-room house and a family.17 Later, three of his daughters came to Siasi to visit him: Diang Ki, Dian Ding, and Dian Sing.18 Eventually, they returned to China leaving Bu Wa with his native family. In one of his sentimental visits to China, Bu Wa brought his Tausug wife who quickly picked up a little of the Chinese language which she later on used occasionally back in Siasi.19 After establishing his base in Siasi, Bu Wa moved to South Ubian where he established his position as the overall administrator of the family Malanta farm. Subsequently, Kim Him emerged as the Kong patriarch, especially after the matriarch Latia had become virtually senile and mentally incapacitated after her 90th birthday. Kim Hin enjoyed such trivial right of naming newly born sons or daughters of the Kongs, an index of his status and influence in the clan. With his increasing wealth from addition land acquisitions as well as from other businesses, his place in the Chinese community was also established. He became a tauke, a distinction reserved only for those who had great economic resources and business connections.26 17. Interview of Kong Su Wat during visits to him in his daughter's apartment in Ermita, Manila in October 1989. He stayed with his daughter for several weeks. 18. Ibid. 19. Ibid; also, "The Latia Interview." 20. From the interview of Apoh Latia, Kong Bu Wa must have been a martial expert before coming to the Philippines. He brought with him a kind of Chinese claded weapon similar to but smaller than the typical Tausug barung and was popularly known as angkun.
  86. ^ Tan, Samuel Kong (1994). Beede, Benjamin R. (ed.). The War of 1898, and U.S. Interventions, 1898-1934: An Encyclopedia. Taylor & Francis. p. 241. ISBN 0824056248. His target Jikiri's birthplace, but he spent much time in was the store of Kong Bu Wa, a Chinese trader. Parang, Maimbung, and islands south of Jolo. Kong Bu Wa engaged Jikiri in hand - to - hand He and his ragtag band of rebels ...
  87. ^ Tan, Samuel Kong (1994). Beede, Benjamin R. (ed.). he War of 1898 and U.S. Interventions, 1898T1934: An Encyclopedia. Routledge. p. 241. ISBN 1136746900. His target was the store of Kong Bu Wa, a Chinese trader. Kong Bu Wa engaged Jikiri in hand-to-hand combat forcing him to abandon his intention. In Jolo, he spent some time on Cabingaan Island, where he had kept some of his booty and ...
  88. ^ Tan, Samuel K. (1994). "The Tans and Kongs of Sulu: An Analysis of Chinese Integration in a Muslim Society". In See, Teresita Ang; Go, Bon Juan (eds.). 華人. Kaisa Para sa Kaunlaran, Incorporated. p. 132. ISBN 9718857052. The history of the Kongs dates back to the arrival of Kong Bu Wa in Siasi, possibly during the first decade of American ... It was also here, probably in 1908, when his store was raided by Jikiri and his band, which had just escaped ...
  89. ^ Francisco, Juan R. (1999). Palongpalong, Artemio; Mahiwo, Sylvano (eds.). Society and Culture: The Asian Heritage: Festschrift for Juan R. Francisco, Ph.D., Professor of Indology. Asian Center, University of the Philippines. p. 57. ISBN 9718992073. Unlike the other Chinese families, the Kongs had clear ties with Amoy where Kong Bu Wa left a thirteen room house and a ... But, it was also here, probably in 1908, when his store was raided by Jikiri and his band, which had just ...
  90. ^ Tan, Samuel K. (2010). The Muslim South and Beyond. UP Press. p. 186. ISBN 978-9715426329. Dr. Tan is a native of Southern Philippines. He spent much of his life in Sulu where he was born on December 30, 1933 to a family of mixed Chinese-Muslim ancestry of Siasi. In his pursuit of a lifetime professional career and service, ...
  91. ^ PDRC Currents: Bi-monthly Magazine of the PDRC., Volume 2. Philippine-China Development Resource Center. 1991. p. 13. THE CONFERENCE CIRCUIT National Conference on " The Chinese in the Philippines " The Manila Chinese, in the main helped retard, or helped hether a merchant grumbling Whe Siasi (Tawi - tawi), Bicol and Negros about unfair ...
  92. ^ Sindayen, Nelly (1973). Examiner, Issues 534-536. L.O. Ty. p. 31. As her name suggests, she's half Chinese half Tausug. Sulu civic groups also have a lot of Chinese members, most of them holding key positions. Mrs. Kim Hong Lim - Tee, a businesswoman, is currently president of the Siasi ...
  93. ^ a b c Saleeby, Najeeb Mitry (1908). The History of Sulu. Vol. 4, Part 2 of Publications (Philippine Islands. Bureau of Science. Division of Ethnology). Manila: Bureau of Printing. p. 99.
  94. ^ mjibnqamar0611 (7 Jan 2022). "REST IN PEACE "DR. SAMUEL K. TAN"". Institute of Islamic Studies University of the Philippines Diliman.{{cite web}}: CS1 maint: numeric names: authors list (link)
  95. ^ Llaneta, Celeste Ann Castillo (January 7, 2022). "Filipino historian Dr. Samuel K. Tan passes away, 88". University of the Philippines.
  96. ^ "Samuel Kong Tan". 7 January 2022.
  97. ^ Rosauro, Ryan D. (January 7, 2022). "Prominent historian Samuel K.Tan dies". Inquirer Mindanao.
  98. ^ Ybiernas, Van (January 21, 2022). "Farewell, Dr. Samuel K. Tan, great historian". The Manila Times.
  99. ^ "Sulu's Samuel Tan succumbs to COVID-19; leaves "a void no historian can fill"". Minda News. January 8, 2022.
  100. ^ 40th National Conference on Local and National History Program and Book of Abstracts. Philippine National Historical Society. Oct 23, 2019.
  101. ^ "Budjette Tan".
  102. ^ Dy, Aristotle C.; See, Teresita Ang (2014). "5 Syncretism as religious identity: Chinese religious culture in the Philippines". In Tan, Chee-beng (ed.). After Migration And Religious Affiliation: Religions, Chinese Identities And Transnational Networks. World Scientific. pp. 106, 107. ISBN 978-9814590013. Wickberg also mentions the legendary culture hero Pun Thao Kong (Bentougong ᴥ九ޜ), whose temples can also be found in Malaysia and Thailand, although with different origin stories.5 Oral tradition claims that Pun Thao Kong founded the ...
  103. ^ Edgerton, Ronald K. (2020). American Datu: John J. Pershing and Counterinsurgency Warfare in the Muslim Philippines, 1899-1913. Battles and Campaigns. University Press of Kentucky. p. 292. ISBN 978-0813178950. Together with Datu Ali, he also consented to a pogrom against Filipino Christians in Cotabato City. "Filipino revolutionary officials were executed ... ; their women were publicly shamed; [and when Cotabato City was sacked,] ... the ...
  104. ^ McKenna, Thomas M. (1998). Muslim Rulers and Rebels: Everyday Politics and Armed Separatism in the Southern Philippines. Comparative Studies on Muslim Societies. Vol. 26. University of California Press. p. 93. ISBN 0520210166. ISSN 1051-0354.
  105. ^ https://publishing.cdlib.org/ucpressebooks/view?docId=ft0199n64c&chunk.id=d0e1381&toc.id=d0e1343&toc.depth=1&brand=ucpress&anchor.id=bkd0e1474 [bare URL] https://publishing.cdlib.org/ucpressebooks/view?docId=ft0199n64c&chunk.id=d0e1381&toc.depth=100&toc.id=d0e1343&brand=ucpress [bare URL] https://publishing.cdlib.org/ucpressebooks/view?docId=ft0199n64c;chunk.id=d0e1381;doc.view=print [bare URL] https://publishing.cdlib.org/ucpressebooks/view?docId=ft0199n64c&chunk.id=d0e1343&toc.depth=1&toc.id=d0e1343&brand=ucpress [bare URL] https://publishing.cdlib.org/ucpressebooks/view?docId=ft0199n64c&doc.view=content&chunk.id=d0e1381&toc.depth=100&anchor.id=0&brand=eschol? [bare URL] https://publishing.cdlib.org/ucpressebooks/view?docId=ft0199n64c&chunk.id=d0e1317&toc.id=&brand=ucpress [bare URL] https://publishing.cdlib.org/ucpressebooks/view?docId=ft0199n64c&doc.view=content&chunk.id=d0e1343&toc.depth=1&anchor.id=0&brand=eschol? [bare URL] https://publishing.cdlib.org/ucpressebooks/view?docId=ft0199n64c;chunk.id=d0e1343;doc.view=print [bare URL] https://m.facebook.com/BangsamoroHistory/photos/datu-piangthe-first-and-most-influential-of-the-colonial-datus-of-cotabato-was-d/987753301322605/ [bare URL] https://publishing.cdlib.org/ucpressebooks/view?docId=ft0199n64c&doc.view=content&chunk.id=d0e1317&toc.depth=1&anchor.id=0&brand=eschol? [bare URL] https://publishing.cdlib.org/ucpressebooks/view?docId=ft0199n64c;chunk.id=d0e1317;doc.view=print [bare URL] https://publishing.cdlib.org/ucpressebooks/view?docId=ft0199n64c;chunk.id=0;doc.view=print [bare URL] https://m.facebook.com/groups/360788717267124/permalink/1501130579899593/ [bare URL] https://www.facebook.com/groups/360788717267124/posts/1501130579899593/?comment_id=1503358083010176 [bare URL] https://www.facebook.com/groups/360788717267124/posts/1501130579899593/?comment_id=3201918103154157 [bare URL] https://m.facebook.com/groups/360788717267124/?view=permalink&id=1501130579899593https://he-il.facebook.com/groups/360788717267124/permalink/1501130579899593/ [bare URL] https://www.scribd.com/doc/86552634/Muslim-Rulers-and-Rebels [bare URL]
  106. ^ McKenna, Thomas M. (1990). Islam, Elite Competition, and Ethnic Mobilization: Forms of Domination and Dissent in Cotabato, Southern Philippines. University Microfilms. p. 198. The Cotabato Chinese remained under Piang's protection, and were spared. Ileto reports that Piang also declared himself Sultan of Mindanao in spite of his lack of genealogical precedent tion rule: D lev 1899, Great Cant assis 198.
  107. ^ McKenna, Thomas M. (1998). Muslim Rulers and Rebels: Everyday Politics and Armed Separatism in the Southern Philippines. Comparative Studies on Muslim Societies (reprint ed.). University of California Press. ISBN 9780520919648.
  108. ^ Salman, Michael (2003). The Embarrassment of Slavery: Controversies Over Bondage and Nationalism in the American Colonial Philippines (illustrated ed.). University of California Press. p. 112. ISBN 0520240715. Datu Ali provided the services of his son-in-law, the "Afghan" Sharif Mohammed Afdal, to negotiate with Maranao datus for the colonial state in March and ...
  109. ^ Fulton, Robert A. (2007). Moroland, 1899-1906: America's First Attempt to Transform an Islamic Society (illustrated, revised ed.). Tumalo Creek Press. p. 125. ISBN 978-0979517303. a Baldwin arranged for a Muslim cleric, Sharif Muhammad Afdal (an Afghan who had lived in the lake country but moved to the Rio Grande to marry a daughter of Datu Ali), to carry a message from him to the datus of the southern end of ...
  110. ^ Clarence-smith, William G. (2017). "6 Arab Muslim Migrants in the Colonial Philippines: The Hadhramaut Connection". In Brehony, Noel (ed.). Hadhramaut and its Diaspora: Yemeni Politics, Identity and Migration. Bloomsbury Publishing. ISBN 978-1786721679. Jamal al-Din, sultan of Sulu (1862–81) had an 'Afghan' chief qadi, of indeterminate ethnicity.26 Sharif Afdal of Bukhara, who spoke Hindustani (Urdu), was the chief adviser of Datu Piang of Mindanao in the 1890s, and a key figure in the ...
  111. ^ Clarence-Smith, William Gervase (2004). "Middle Eastern Migrants in the Philippines: Entrepreneurs and Cultural Brokers". Asian Journal of Social Science. 32 (3): 427. JSTOR 23654532.
  112. ^ Saleeby, Najeeb Mitry (1905). Studies in Moro History, Law, and Religion. Vol. 4, Part 1 of Division of Ethnology publications. Bureau of Public Printing. p. 22, 25. It gives first the descent of Kabungsuwan from Mohammed, then a… ... Sharif Afdal of Dulawān gives the following order: 1. Raja Sirūngan; 2. Datu Mapūti; 3. It gives first the descent of Kabungsuwan Irom Mohammed, then a narrative of ... It was obtained through the: favor of Sharif Afdal the son-in-law of the ...
  113. ^ Publication, Volume 4, Issue 1. Philippines Bureau of Science. Department of Agriculture and Natural Resources, Bureau of Science. 1905. p. 22. Baratamay 10. Maytům Sultan Kāyib given by Sharif Ali probably is Baratamay . There is no indication in the records that Tamay, Burhān, Jamālu - l - Alam, and Banswil were ever rajas of Bwayan, as Sharif Afdal seems to think .{{cite book}}: CS1 maint: others (link)
  114. ^ Philippines. Division of Ethnology (1905). Division of Ethnology Publications, Volume 4, Part 1. Bureau of Printing. p. 22. Baratamay 10. Maytům Sultan Kāyib given by Sharif Ali probably is Baratamay. There is no indication in the records that Tamay, Burhān, Jamālu - l - Alam, and Banswil were ever rajas of Bwayan, as Sharif Afdal seems to think.
  115. ^ Philippines. Bureau of Science. Division of Ethnology (1905). Publications, Volume 4. p. 22. Baratamay 10. Maytům Sultan Kāyib given by Sharif Ali probably is Baratamay. There is no indication in the records that Tamay, Burhān, Jamālu - l - Alam, and Banswil were ever rajas of Bwayan, as Sharif Afdal seems to think.
  116. ^ Saleeby, Najeeb Mitry (1905). Studies in Moro History, Law, and Religion. CIS US Executive Branch Documents, 1789-1909. Vol. 4, Part 1 of Publications (Philippines. Ethnological Survey). Bureau of Public Printing. p. 22. Sakandar Jamalu - l - Alam 3. Sultan Sabaraba Jamalu - d - Din 4. Kayib Alimui - d - Din 9. Sultan Maytům 5. Mülang Jalalu - d - Din 8. Pakir Mawlana Alimu - d - Din s ' 9. Sakandar Sharif Afdal of Dulawān gives the following order : 1.
  117. ^ Philippines. Ethnological Survey (1905). Ethnological Survey Publications, Volume 4, Part 1. Bureau of Public Printing. p. 22. Baratamay 10. Maytům Sultan Kāyib given by Sharif Ali probably is Baratamay . There is no indication in the records that Tamay, Burhān, Jamālu - l - Alam, and Banswil were ever rajas of Bwayan, as Sharif Afdal seems to think.
  118. ^ Elihu Root Collection of United States Documents Relating to the Philippine Islands, Volume 140. Elihu Root, United States. U.S. Government Printing Office. 1904. p. 22. Baratamay 10. Maytům Sultan Kāyib given by Sharif Ali probably is Baratamay . There is no indication in the records that Tamay, Burhān, Jamālu - l - Alam, and Banswil were ever rajas of Bwayan, as Sharif Afdal seems to think.{{cite book}}: CS1 maint: others (link)
  119. ^ The World's Work, Volume 38. Walter Hines Page, Arthur Wilson Page. Doubleday, Page & Company. 1919. p. 88. On October uth, he was relieved of his departBut before Colonel Baldwin's expedition mental duties and ordered to take command of started, the sherif, Mohammed Afdal - an Afghan the post at Iligan, stopping at Cuvo on the voyage and ...{{cite book}}: CS1 maint: others (link)
  120. ^ Elihu Root Collection of United States Documents Relating to the Philippine Islands, Volume 49. Elihu Root. U.S. Government Printing Office. 1902. p. 484. About the end of March the Sherif Mohammed Afdal, an Afghan and Mohammedan priest, residing with Dato Ali in the Rio Grande Valley (to whose daughter the sheriff is married), and who had, during the Spanish ...{{cite book}}: CS1 maint: others (link)
  121. ^ United States Congressional Serial Set, Volume 4451. United States Congress. U.S. Government Printing Office. 1902. p. 484. About the end of March the Sherif Mohammed Afdal, an Afghan and Mohammedan priest, residing with Dato Ali in the Rio Grande Valley (to whose daughter the sheriff is married), and who had, during the Spanish times, lived in the ...{{cite book}}: CS1 maint: others (link)
  122. ^ United States. War Department (1902). Annual Reports ...., Volume 9. U.S. Government Printing Office. p. 484. About the end of March the Sherif Mohammed Afdal, an Afghan and Mohammedan priest, residing with Dato Ali in the Rio Grande Valley (to whose daughter the sheriff is married), and who had, during the Spanish times, lived in the ...
  123. ^ Serial set (no.4001-4500). 1902. p. 484. About the end of March the Sherif Mohammed Afdal, an Afghan and Mohammedan priest, residing with Dato Ali in the Rio Grande Valley (to whose daughter the sheriff is married ), and who had, during the Spanish times, lived in the ...
  124. ^ Sharief, Nasser S. "Beyond the Sayyid and Sharf krimreading of the salsila: A surgical dissection". Beyond the Sayyid and Sharīf kīrim reading of the salsila: A surgical dissection 1 ... Sharif Mohammad Akil; Sharif Alawi; Sharief Mohammad Sharifudin (Aya ... {{cite journal}}: Cite journal requires |journal= (help)
  125. ^ United States. War Department (1902). Annual Reports of the Secretary of War, Volume 9. p. 484. About the end of March the Sherif Mohammed Afdal, an Afghan and Mohammedan priest, residing with Dato Ali in the Rio Grande Valley (to whose daughter the sheriff is married), and who had, during the Spanish times, lived in the ...
  126. ^ United States. War Department (1902). Report of the Lieutenant-General Commanding the Army, Part 9. U.S. Government Printing Office. p. 484. About the end of March the Sherif Mohammed Afdal, an Afghan and Mohammedan priest, residing with Dato Ali in the Rio Grande Valley (to whose daughter the sheriff is married), and who had, during the Spanish times, lived ...
  127. ^ Magdalena, Federico V. (2002). The Battle of Bayang and Other Essays on Moroland. Mamitua Saber Research Center, Office of the Vice Chancellor for Research & Extension, Mindanao State University. p. 3. The message was carried by Sherif Mohammed Afdal, an Afghan high priest from Rio Grande (Cotabato) to persuade the recalcitrant datus to yield to the demands of U.S. authorities (Davis, in Annual Reports of the War Department ...
  128. ^ Mindanao Journal, Volume 17, Issues 1-2. University Research Center, Mindanao State University. 1990. p. 68. The message was carried by Sherif Mohammed Afdal, an Afghan high priest from Rio Grande, to persuade the recalcitrant datus to yield to the demands of 68 Mindanao Journal, Vol. XVII, Nos . 1-2 ( 1990 )
  129. ^ Magdalena, Federico V. (1994). "Bayang, Moro Province, The Philippines, Battle (1902)isbn=1136746900". In Beede, Benjamin R. (ed.). The War of 1898 and U.S. Interventions, 1898T1934: An Encyclopedia. Vol. 933 of Garland Reference Library of the Humanities, 2 of Garland reference library of the humanities: Military history of the United States. Routledge. p. 43. ISBN 9781136746901. The message was carried by Sherif Mohammed Afdal, an Afghan high priest from Rio Grande, who persuaded the recalcitrant datus to yield to the demands of U.S. authorities (Annual Reports of the War Department 1902, vol. 9, P. 485).
  130. ^ United States Congressional Serial Set, Volume 4451. U.S. Government Printing Office. 1902. p. 523. The Moros then looted the town, although apparently the Chinese residents, with whom they were always friendly, were not molested - only the Filipinos . About the same time they took possession of and looted Tamontaca and Kolaganan ...
  131. ^ Serial set (no.4001-4500). 1902. p. 523. The Moros then looted the town, although apparently the Chinese residents, with whom they were always friendly, were not molested - only the Filipinos . About the same time they took possession of and looted Tamontaca and Kolaganan ...
  132. ^ United States. War Department (1902). Annual Reports ...., Volume 9. U.S. Government Printing Office. p. 523. The Moros then looted the town, although apparently the Chinese residents, with whom they were always friendly, were not molested - only the Filipinos. About the same time they took possession of and looted Tamontaca and Kolaganan ...
  133. ^ Elihu Root Collection of United States Documents Relating to the Philippine Islands, Volume 49. U.S. Government Printing Office. 1902. p. 523. The Moros then looted the town, although apparently the Chinese residents, with whom they were always friendly, were not molested - only the Filipinos. About the same time they took possession of and looted Tamontaca and Kolaganan ...
  134. ^ United States. War Department (1902). Report of the Lieutenant-General Commanding the Army, Part 9. U.S. Government Printing Office. p. 523. The Moros then looted the town, althongh apparently the Chinese residents, with whom they were always friendly, were not molested - only the Filipinos . About the same time they took possession of and looted Tamontaca and Kolaganan ...
  135. ^ United States. War Department (1902). Annual Reports of the Secretary of War, Volume 9. p. 523. The Moros then looted the town, although apparently the Chinese residents, with whom they were always friendly, were not molested - only the Filipinos . About the same time they took possession of and looted Tamontaca and Kolaganan ...
  136. ^ Larousse, William (2001). A Local Church Living for Dialogue: Muslim-Christian Relations in Mindanao-Sulu, Philippines: 1965-2000. Interreligious Series. Vol. 4. Gregorian Biblical BookShop. p. 110. ISBN 9788876528798. The homestead system instituted under the Americans had little impact on Muslim areas during the colonial period, but its successor programs under the Philippine Commonwealth and Republic were to have profound consequences for the ...
  137. ^ Larousse, William (2001). Walking Together Seeking Peace: The Local Church of Mindanao-Sulu Journeying in Dialogue with the Muslim Community (1965-2000). Claretian Publications. p. 86. ISBN 9175019027.
  138. ^ McKenna, Thomas M. (1990). Islam, Elite Competition, and Ethnic Mobilization: Forms of Domination and Dissent in Cotabato, Southern Philippines. University Microfilms. p. 196. colonial period but its successor programs under the Philippine Commonwealth and Republic were to have profound consequences for the indigenous inhabitants of the Cotabato Basin. In what follows I illuminate the colonial period in ...
  139. ^ McKenna, Thomas M. (1998). Muslim Rulers and Rebels: Everyday Politics and Armed Separatism in the Southern Philippines. Comparative Studies on Muslim Societies (reprint ed.). University of California Press. ISBN 9780520919648.
  140. ^ McKenna, Thomas M. (1998). Muslim Rulers and Rebels: Everyday Politics and Armed Separatism in the Southern Philippines. Comparative Studies on Muslim Societies. Vol. 26. University of California Press. p. 90. ISBN 0520210166. ISSN 1051-0354. The homestead system instituted under the Americans had little impact on Muslim areas during the colonial period, but its successor programs under the Philippine Commonwealth and Republic were to have profound consequences for the ...
  141. ^ Annual Reports of the War Department for the Fiscal Year Ended June 30, 1901: Part 4. U.S. Government Printing Office. 1901. p. 386. Said inclosure contains statements of Lim Ah Seng, ... and Lim Kok, all Chinamen, and Sah Bee, a woman who is half Chinese and half Moro, as the interpreter informs me.
  142. ^ Hau, Caroline S. (2014). The Chinese Question: Ethnicity, Nation, and Region in and Beyond the Philippines. Kyoto CSEAS Series on Asian Studies. NUS Press. p. 60. ISBN 978-9971697921. Chinese traders did convert to Islam and marry into royalty, accounting for surnames like Tan and Kong among the ranks of the present-day Muslim elite (S. Tan 1994). The career of Maguindanao strongman Datu Piang—son of an Amoy trader, ...
  143. ^ Takezawa, Yasuko I., ed. (2011). Racial Representations in Asia. Kyoto University Press. p. 79. ISBN 978-1920901585. Chinese traders converted to Islam and married into royalty, thus accounting for surnames like Tan and Kong in the ranks of present - day Muslim elites ( S. Tan 1994; T. See 2004: 48 ). Moreover, intermarriage is commonly taken in ...
  144. ^ McKenna, Thomas M. (1998). Muslim Rulers and Rebels: Everyday Politics and Armed Separatism in the Southern Philippines. Comparative Studies on Muslim Societies. Vol. 26. University of California Press. p. 91. ISBN 0520210166. ISSN 1051-0354.
  145. ^ McKenna, Thomas M. (1990). Islam, Elite Competition, and Ethnic Mobilization: Forms of Domination and Dissent in Cotabato, Southern Philippines. University Microfilms. p. 196. According to the hagiographic biography of Piang contained in the 1952 Cotabato Guidebook ( Millan 1952 ), he was born circa 1850, the son of a Chinese trader from Amoy named Tuya Tan and a Magindanaon mother.
  146. ^ Omar, Ibrahim S. (2018). Diary of a Colonized Native: (Years of Hidden Colonial Slavery). Partridge Publishing Singapore. ISBN 978-1543743272. While actively involved in the affairs of the MNLF in Sulu, he became Secretary to the Lupah Sug State Revolutionary Committee (LSSRC) Chairman Bian Lay Lim ...
  147. ^ "Revisiting the February 7-8, 1974 Burning of Jolo". mnlfnet.com. Moro National Liberation Front (MNLF). 7 February 2013. Archived from the original on May 27, 2017. ... MNLF freedom fighters of the Lupah Sug State Revolutonary Council (LSSRC) under Chairman Bian Lay Lim (Arnaib Hajal) and Vice-Chairman Bagindah Alih, ...
  148. ^ Castro, Delfin (2005). A Mindanao Story: Troubled Decades in the Eye of the Storm. the author. pp. 6, 10, 408. The first batch of the "Top 90" numbering twenty, mostly youth and students from Manila, left for Sabah via Sitio Karungdong, Luuk, Sulu for Kota Kinabalu. After some delay, they were brought late in January 1969 to Pualao Pangkor, an island off West Malaysia. To this first batch belonged Ali Sansaluna, Dimasankay Pundato, Bian Lay Lim, Hudan Abubakar, Sali Wali, Lamit Hassan, Amilphasa Bandaying and Jamil Lucman. The second batch of twenty - one headed by Uttoh Salahudin arrived in ... detachment but at the cost of his life. Various supplies and weapons, including a 100mm recoil-less rifle, an 81mm mortar, a Cal. 50 machinegun, and two Cal. 30 machineguns were left behind and taken by the rebels. Fighting then spread to other towns of Jolo island. Feeling the need for more firearms and ammunition to sustain their momentum, the group of Mass Bawang went to Tambisan, Sabah to bring the problem to Nur Misuari, who at that time, was meeting with MNLF provincial chairmen including Ali Sansarona, Bian Lay Lim, Hudan Abubakar and Alawi Mohammad regarding internal problems affecting the MNLF leadership. 4. Abdulamanan ABBAS Cotabato 5. Subtaraji MORABI Zamboanga City 6. Amilpasa BANDAYING Zamboanga del Sur 7. Isah AKMAROL Zamboanga City 8. Ahmad SUMANDAL Jolo, Sulu 9. Bian Lay LIM @ Bian Hamjani Jolo, Sulu 10. Sali WALI Zamboanga del Sur
  149. ^ Bandaying, Amilpasa T. "The Bangsamoro Story". Scribd. Sumandal and Bian Lay Lim. It was only months after that Prof. Misuari arrived at Pangkor Island along with the group called 2nd Batch and there, the Moro ... Bandaying, Amilpasa T. "THE BANGSAMORO STORY - the Real Strory Behind the Struggle - Working Draft". Scribd.
  150. ^ Pobre, Cesar P. (2000). History of the Armed Forces of the Filipino People. New Day Publishers. p. 544. ISBN 9711010410. On the whole, the operations resulted in 13 KIAs on the government side and 36 KIAs and 60 WIAs on the enemy side ... occupied the marketplace, and the 18th Infantry Battalion moved back to cover the culvert area at Tubig Samin .... In this conference, rebel leaders from Palawan, Zamboanga City, Basilan, Lanao, Cotabato, Davao, and Sulu headed by Bian Lay Lim, Alvarez Isnadji and Sikal Sahidbad, and Tawi-Tawi leaders, headed by Hadji Isahac Tahir, were present. They conferred on their plans to conduct simultaneous operations against government forces starting 3 September, coinciding with the celebration of MESFU, the Muslim equivalent of All Saints ' Day.
  151. ^ Crisostomo, Isabelo T. (1997). President Fidel V. Ramos: Builder, Reformer, Peacemaker. Presidential books series. Vol. 3. J. Kriz Pub. Enterprises. p. 50. ISBN 9719105062. Their training camp was at Tambisan Point, the midsection of Sabah's eastern seaboard .... the midsection of Sabah's eastern seaboard. Tambisan eventually became a cantonment under Dr. Salih Long and Bian Lay Lim of Sulu and an Australian mercenary called " Commander Jack. " Tambisan stockpiled an assortment of barrels of fuel, transportation, and a concentration camp enclosed in barbed wire, with 50 FIDEL V.
  152. ^ Guzman, Sara Soliven De (September 30, 2013). "The Bangsamoro story". The Philippine Star. 30 Sept 2013 — ... Salamat Hashim, Dimasangkay ‘Dimas’ Pundato and Bian Lay Lim. The MNLF was the Bangsamoro army during those perilous times. ... Dimasangkay ‘Dimas’ Pundato and Bian Lay Lim. The MNLF was the Bangsamoro army during those perilous times. These young men fought valiantly.
  153. ^ Mangandili, Cecil H. Bangsamoro Army's in Maguindanao (Research in Political Science). Sultan Kudarat Educational Institution College of Nursing, School of Midwifery and Education Tacurong City, Sultan Kudarat. After the declaration of Martial Law on September 21, 1972, the membership of the central committee was expanded to include Ahmad 'Bong' Sumandal, Ali 'Clay' Sansaluna, Amelil 'Ronnie' Malguiok, Salamat 6ashim, Dimasangkay 'Dimas' Pundato and Bian Lay Lim.
  154. ^ Office of the Army Chief Historian PHILIPPINE ARMY Fort Andres Bonifacio, Metro Manila (March 2011). HISTORY of the PHILIPPINE ARMY (1945–1985). Vol. II (1st ed.). ISBN 978-971-011-308-8.
  155. ^ Marohomsalic, Nasser A. (2001). Aristocrats of the Malay Race: A History of the Bangsa Moro in the Philippines. N.A. Marohomsalic. p. 186. ... 1972, the membership of the Central Committee was expanded to include Ahmad 'Bong' Sumandal, Ali 'Clay' Sansaluna, Amelil 'Ronnie' Malaguiok, Salamat Hashim, Dimasangkay 'Dimas' Pundato and Bian Lay Lim.
  156. ^ "TEXT OF 070920 FINAL PAPER" (in Filipino). Retrieved 2023-04-09. Kasama ng grupong itoy sina Ali Sansaluna, Dimansankay Pundato, Bian Lay Lim, Hudan Abubakar, Sali Wali, Lamit Hassan, Alimphasa Bandaying at Jamil Lucman. [This group includes Ali Sansaluna, Dimansankay Pundato, Bian Lay Lim, Hudan Abubakar, Sali Wali, Lamit Hassan, Alimphasa Bandaying and Jamil Lucman.]
  157. ^ 福島, 光丘 (1980). "マルコス・ペースの正常化に試練: 1979年のフィリピン" (PDF). アジア動向年報. アジア経済研究所 権利 Copyrights 日本貿易振興機構（ジェトロ）アジア 経済研究所 / Institute of Developing Economies, Japan External Trade Organization (IDE-JETRO) シリーズタイトル: [331]–376. by 福島光丘 — bakar, Bian Lay Lim) もどのためジェッダに着いたと. いう。マングラプスは、 米国の支持を挙げてミスワリに. 訪米を促したという。
  158. ^ "Battle for Islamic state" (PDF). The Times. UK. November 10, 1978. p. 17. Retrieved 2023-04-08. The other leader, Bian Lay Lim, is operating on the southern flank of the island. Bui Usman AJi, whose family have led a revolt against successive ...
  159. ^ RRayhanR (29 July 2012). "RECLAIMING BANGSAMORO HUMANITY FROM FOREIGN COLONIZERS". mnlfnet.com. Moro National Liberation Front (MNLF). Archived from the original on September 30, 2015.
  160. ^ "IMPACT OF POSSIBLE CHINA-PHILIPPINES WAR". mnlfnet.com. Moro National Liberation Front (MNLF). 11 August 2012. Archived from the original on May 14, 2015.
  161. ^ RRayhanR (17 July 2012). "An Open Letter to US President Barack Obama". mnlfnet.com. Moro National Liberation Front (MNLF). Archived from the original on October 2, 2015.
  162. ^ "US regiment 'honored' to stand shoulder to shoulder once again with Filipino troops". twitter. May 10, 2014.
  163. ^ "China's Xi pledges support to full sovereignty of Palestine ... Why can't America emulate China's ME peaceful policy?". twitter. Jul 22, 2017.
  164. ^ Omar, Ibrahim S. (2018). Diary of a Colonized Native: (Years of Hidden Colonial Slavery). Partridge Publishing Singapore. ISBN 978-1543743272.
  165. ^ PDRC Currents: Bi-monthly Magazine of the PDRC., Volume 2. Philippine-China Development Resource Center. 1991. p. 6. Spanish establishment of its presence in the island . A 1 . French naturalist , Alfred Mar- che , reported in 1882 his visit to the small Spanish settle- ment in Siasi . His impression of the village was one of peace and order . Relevant to the issue of Chinese integration is Marche's note that there were already Chinese in the settle- ment exercising a good control of internal trade and com- merce . These were marked by an interdependent economic system in which the natives happily and readily exchanged their pearls , shells , shark fins , and marine products for Chinese and / or European items , including guns . In addition , the Chinese provided a convenient credit system in which the natives mortgaged their guns and other valuables , including their women . There was no mention of Spanish problems with the system . There was an obvious mutuality and reciprocity of interest in the practice . In addition to the Chinese - native symbiosis
  166. ^ McKenna, Thomas M. (1998). Muslim Rulers and Rebels: Everyday Politics and Armed Separatism in the Southern Philippines. Comparative Studies on Muslim Societies. Vol. 26. University of California Press. p. 79. ISBN 0520210166. ISSN 1051-0354.
  167. ^ McKenna, Thomas M. (2023). Muslim Rulers and Rebels: Everyday Politics and Armed Separatism in the Southern Philippines. Comparative Studies on Muslim Societies. Vol. 26 (reprint ed.). University of California Press. p. 79. ISBN 978-0520210165. ISSN 1051-0354.
  168. ^ McKenna, Thomas M. (1990). Islam, Elite Competition, and Ethnic Mobilization: Forms of Domination and Dissent in Cotabato, Southern Philippines. University Microfilms. p. 121. Jesuit missionaries bought for redemption children from Chinese middlemen who had purchased them from their Muslim owners or parents with the intention of reselling them ( Bernad 1984 ) . An 1890 Jesuit report describes Chinese traders
  169. ^ Kinaadman: Wisdom, Volume 13. Xavier University. 1991. p. 12. famine . Not able to feed so many mouths , or to obtain money to buy rice and other foodstuffs , some of the Muslim ... Jesuit superior , Father Jose Fernandez Cuevas , had made his voyage of reconnaissance in southern Mindanao , he had
  170. ^ Salman, Michael (2003). The Embarrassment of Slavery: Controversies Over Bondage and Nationalism in the American Colonial Philippines (illustrated ed.). Univ of California Press. p. 66. ISBN 0520240715. ... ransom young slaves in 1872, when a smallpox ... famine, causing the Magindanao to sell slaves for greatly reduced prices. Tamontaka became an agricultural colony, supported by donations and the church hierarchy in Manila. The Jesuits ...
  171. ^ Bernad, Miguel Anselmo (1983). Tradition & Discontinuity: Essays on Philippine History & Culture. National Book Store. p. 178. ISBN 9710802607. Jesuits could not raise , the plan had to be shelved for a decade . But in the famine of 1872 , slaves and children were being sold cheap . The Jesuits raised funds in Manila and ransomed as many as they could . Many of the children
  172. ^ Budhi: A Journal of Ideas and Culture, Volumi 5-6. Ateneo de Manila University. 2001. p. 184. Jesuits could not raise , the plan had to be shelved for a decade . But in the famine of 1872 , slaves and children were being sold cheap . The Jesuits raised funds in Manila and ransomed as many as they could . Many of the children
  173. ^ McKenna, Thomas M. (2023). Muslim Rulers and Rebels: Everyday Politics and Armed Separatism in the Southern Philippines. Comparative Studies on Muslim Societies. Vol. 26 (reprint ed.). University of California Press. p. 312. ISBN 978-0520210165. ISSN 1051-0354.
  174. ^ McKenna, Thomas M. (1998). Muslim Rulers and Rebels: Everyday Politics and Armed Separatism in the Southern Philippines. Comparative Studies on Muslim Societies. Vol. 26. University of California Press. p. 79. ISBN 0520210166. ISSN 1051-0354.
  175. ^ McKenna, Thomas M. (2023). Muslim Rulers and Rebels: Everyday Politics and Armed Separatism in the Southern Philippines. Comparative Studies on Muslim Societies. Vol. 26 (reprint ed.). University of California Press. p. 79. ISBN 978-0520210165. ISSN 1051-0354.
  176. ^ McKenna, Thomas M. (1990). Islam, Elite Competition, and Ethnic Mobilization: Forms of Domination and Dissent in Cotabato, Southern Philippines. University Microfilms. p. 121. ignored the centuries old clientage arrangement between the Magindanaon and the Tiruray and began to raid them to acquire slaves to exchange for firearms . Hundreds of Tiruray were enslaved and taken to Sarangani Bay at the southern tip
  177. ^ Salomon, Elgin Glenn R. (2022). "The 1974 Battle of Jolo: testimonial narratives of survivors and intra-Tausug relations". Critical Asian Studies. 54 (4): 619–634. doi:10.1080/14672715.2022.2099438.
  178. ^ Hang, Xing (Fall 2010). Between Trade and Legitimacy, Maritime and Continent: The Zheng Organization in Seventeenth-Century East Asia (PDF) (A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in History in the Graduate Division of the University of California, Berkeley). pp. 229, 230, 231.
  179. ^ 鄭, 經 (1995). "Yanping er wang yiji," (reprint ed.). pp. 130–131. 元旦后王入廟門，深宮寂靜祀祆神。狂淫大像巍然立，跪畢登盤裸體陳（胡俗：元日黎明，偽帝后入宮祀祆神。宮在人不到處，所供大像，男女相抱，構精而立。二人跪拜畢，即裸體登盤，如牲牢之式，男左女右。為監窺見，傳言於外，始知其事。真禽獸之惡習。且酋死弟蒸嫂代行此禮，堂然稱父皇也）。
  180. ^ 臺灣銀行經濟研究室 (1995). 鄭成功傳 (reprint ed.). 國史館臺灣文獻館. p. 3. ISBN 957005798X. 鄭成功傳 1 1111 元旦后王入廟門,深宫寂静祀妖神。狂淫大像巍然立,跑畢登盤裸體祿(胡俗:元日黎明,偽帝后入宮祀妖神。宮在人不到處,所供大像·男女相抱·構精而立。
  181. ^ Hang, Xing (2016). Conflict and Commerce in Maritime East Asia: The Zheng Family and the Shaping of the Modern World, c.1620–1720. Cambridge University Press. p. 197. ISBN 978-1316453841.
  182. ^ Aslanian, Sebouh David (2014). From the Indian Ocean to the Mediterranean: The Global Trade Networks of Armenian Merchants from New Julfa. California World History Library. Vol. 17 (reprint ed.). Univ of California Press. p. 60. ISBN 978-0520282179. 60 The Julfan Trade Network I sponsored shipping ventures to the Philippines: "Manila under Armenian colours is a profitable ... Armenians, Malabars, Chinese, and other enemies of the holy Faith" to reside in Manila's Parián ghetto; ...
  183. ^ Cunningham, Charles Henry (1919). The Audiencia in the Spanish Colonies as Illustrated by the Audiencia of Malina (1583-1800). University of California publications in history. Vol. 9. University of California Press. p. 253. ISBN 0722228635. ... 1713, the tribunal, acting in a legislative capacity, decreed that within thirty days " all Moros, Armenians, Malabars, Chinese and other enemies of the Holy Faith " should be lodged in the Parián when visiting Manila ...
  184. ^ University of California, Berkeley (1919). University of California Publications in History, Volume 9. University of California Press. p. 253. On July 27, 1713, the tribunal, acting in a legislative capacity, decreed that within thirty days " all Moros, Armenians, Malabars, Chinese and other enemies of the Holy Faith " should be lodged in the Parián when visiting Manila ...
  185. ^ University of California Publications in History. Vol. 9. University of California Press. 1919. p. 253. ... decreed that within thirty days " all Moros; Armenians, Malabars, Chinese and other enemies of the Holy Faith " should be lodged in the Parián when visiting Manila, or when living there temporarily for purposes of visit or trade ...
  186. ^ Cunningham, Charles Henry (1919). The Audiencia in the Spanish Colonies ... University of California publications in history. Vol. 9. University of California Press. p. 253. ... the tribunal, acting in a legislative capacity, decreed that within thirty days " all Moros, Armenians, Malabars, Chinese and other enemies of the Holy Faith " should be lodged in the Parián when visiting Manila, or when ...
  187. ^ Quiason, Serafin D. (1966). English Country Trade with the Philippines, 1644-1765. University of the Philippines Press. p. 93. ISBN 0824804376. 168 The Armenians and " other enemies of the Holy Faith " 164 while on a temporary visit or trade mission were required by law to stay at the Parian.155 The steady influx of the Chinese and other Asian traders into Manila compelled the ...
  188. ^ Tremml-Werner, Birgit (2015). Spain, China, and Japan in Manila, 1571-1644: Local Comparisons and Global Connections (PDF). Amsterdam University Press. pp. 305, 306. ISBN 978-90-8964-833-4.
  189. ^ Chen, Da (1923). Chinese Migrations, with Special Reference to Labor Conditions. Bulletin of the United States Bureau of Labor Statistics: Miscellaneous series. Vol. 340. U.S. Government Printing Office. p. 100. In part the Ming Annals say: In the eighth moon of the twenty - first year of the reign of Wan Li ( 1593 ), when the chieftain Lei Pi Li Mi Lao ( Don Pérez Gómez Dasmariñas ) undertook a raid on the Moluccas, he employed 250 ...
  190. ^ United States. Bureau of Labor Statistics (1967). Bulletin of the United States Bureau of Labor Statistics, Issue 340. Bulletin of the United States Bureau of Labor Statistics, United States. Bureau of Labor Statistics. U.S. Government Printing Office. p. 100. In part the Ming Annals say: In the eighth moon of the twenty - first year of ( the reign of ] Wan Li ( 1593 ), when the chieftain Lei Pi Li Mi Lao [ Don Þérez Gómez Dasmariñas ) undertook a raid on the Moluccas, he employed 250 ...
  191. ^ Historical Conservation Society (1966). Felix, Alfonso (ed.). The Chinese in the Philippines: 1570-1770. Vol. 1. Solidaridad Publishing House. p. 17. Eighteen years later ( 1593 ), relations between the Spaniards and the Chinese were again strained when Governor Gomez ... of an expedition to the Moluccas when one night, after the 80 Spaniards were asleep, the Chinese mutinied.
  192. ^ Hall, Daniel George Edward (1964). A History of South-east Asia (2nd ed.). Macmillan. pp. 227, 235, 236. guese from Tidore. In 1593 Governor Dasmarinas sent a powerful expedition of 100 vessels against Ternate, but off Surphur Point, Batangas in South Luzon its Chinese rowers mutinied and massacred the Spaniards. In 1603 in response to an appeal from the Portuguese Governor of the Moluccas because of the arrival of the Dutch upon the Manila. The ecclesiastics were all for intervention, they overcame the opposition of the acting-governor, Don Luiz Dasmarinas, the son of Governor Gomez Perez Dasmarinas, who had been murdered while leading an expedition bound for the Moluccas and in August 1595 Veloso and Vargas, styling themselves Satha's ambassadors, signed according to some accounts a section of the magnates offered him the crown. He decided, however, that the whole project must be abandoned and the expeditionary force must return to Manila. Accordingly he restored the goods seized from the Chinese, promised reparation for the misdeeds of the Spaniards at Srei Santhor, and early in July sailed homewards.
  193. ^ Fernández, Leandro Heriberto (1919). A Brief History of the Philippines. Ginn and Company. p. 97. The Chinese revolt of 1603. The fear of a Chinese revolt was not altogether groundless. In 1603 three Chinese mandarins arrived at Manila. They said they were sent by the emperor to investigate the report of a mountain of gold in Cavite. The Spaniards were distrustful. They suspected that these men had come to spy out the situation and fortifications of the city, and that the story of the mountain of gold was merely an excuse. So alarmed were the government officials that after the departure of the mandarins they took measures to improve the defenses. These preparations in turn aroused suspicion on the part of the Chinese in Manila, who feared that the Spaniards were about to massacre them. They rose in revolt. In Tondo and Quiapo they set fire to buildings and made terrible massacres. To put down the revolt, one hundred and thirty Spaniards under Luis Dasmariñas marched against the rebels, but were defeated and nearly all killed. Then the Chinese stormed the Walled City, but here they were repulsed and driven to San Pablo del Monte. At this place they were attacked by a large force of Spaniards and Filipinos, and twenty-three thousand of them perished in the fight.
  194. ^ Jernegan, Prescott Ford (1905). A Short History of the Philippines: For Use in Philippine Schools. D. Appleton. p. 144. Three Chinese mandarins, as the great men of China are called, arrived in Manila. They wished to see if a mountain of gold existed in Cavite, as they had been told was the case. Acuña showed them that this was an idle tale so they went away. The Spaniards could not believe that the search for a mountain of gold was the real purpose of the mandarins. They thought these men wished to see if Manila could be captured. The Chinese in Manila now began to act strangely. Many of them went back and forth between the city and the country. The Spaniards fearing a plot began to threaten them. Then the Chinese became alarmed and planned to destroy the Spaniards. Chinese Revolt of 1603.—On the night of October 3, 1603, the entire Chinese population of Manila, nearly 25,000 in number, rose in revolt. They burned many houses in Quiapo, and killed many natives. There were few Spaniards in Manila. A force of one hundred and fifty men attacked the Chinese. All but four of the Spaniards were killed.
  195. ^ Wills, John E., Jr (2010). China and Maritime Europe, 1500–1800: Trade, Settlement, Diplomacy, and Missions. Cambridge University Press. p. 56. ISBN 978-1139494267. Chinese converts had been expected to adopt Spanish clothing and to cut their long hair .... 1570–1770," in Felix, Chinese in the Philippines, Vol. 1, pp. 30–31. 89 This account of the events of 1603 relies on 56 John E. Wills, Jr.{{cite book}}: CS1 maint: multiple names: authors list (link)
  196. ^ Casino, Eric S. (1982). The Filipino Nation: The Philippines: lands and peoples, a cultural geography. Grolier International. p. 98. ISBN 9780717285099. 1. The Galleon Trade proper linked Manila and Mexico. 2. The China junk trade linked Manila and South China ... The number of Chinese living in Manila increased from about one hundred fifty in 1571 to around twenty thousand in 1603 ...
  197. ^ Caballero, Evelyn (1996). Gold from the Gods: Traditional Small-scale Miners in the Philippines. Giraffe Books. p. 8. ISBN 9718967249. ( Laufer 1907: 260 ) Thirty thousand Chinese settled in Manila. However, in 1603 twenty - five thousand of them were killed due to the folly of Chang - Yi, who headed the expedition from China to search for gold in Cavite.
  198. ^ Crossley, John Newsome (2016). The Dasmariñases, Early Governors of the Spanish Philippines. Routledge. ISBN 978-1317036456. In the interim there was a fearsome battle against the Dutchman Oliver van Noordt in Manila Bay in 1600, ... looking for a mountain of gold near Cavite.37 Naturally this visit made the Spaniards even more nervous that the Chinese were ...
  199. ^ Mallat, Jean (1983). The Philippines: History, Geography, Customs, Agriculture, Industry, and Commerce of the Spanish Colonies in Oceania. National Historical Institute. p. 51. The work on the fortifications of Manila was going on then; a Chinese, named Eng - Cang, offered his services and ... A detachment of one hundred thirty Spaniards, commanded by the brave Luis Dasmariñas was cut to pieces by the ...
  200. ^ Newson, Linda A. (2009). Conquest and Pestilence in the Early Spanish Philippines. University of Hawaii Press. p. 345. ISBN 978-0824832728. 1603. 92. AGI AF 35 Juan Núñez 24 June 1595; AF 6 and BR 10: 259 Francisco Tello 12 July 1599; AGI AF 329 libro 1 ... Schurz, Manila Galleon, 83, cites a report by Governor Anda that up to 1768 there were fourteen Chinese uprisings. 97.
  201. ^ American Historical Association (1900). Annual Report of the American Historical Association. Vol. 1. U.S. Government Printing Office. p. 184. Retrieved 2023-04-10. In 1603 the Emperor of China is absurdly said to have sent three mandarins " to enquire if Cavite fort was built of gold ... 10n the Spanish expedition to Malacca in 1593 one hundred and fifty Chinese were forced to row the viceroy's ...
  202. ^ Aluit, Alphonso J. (1970). The Galleon Guide to Manila & the Philippines. The Galleon guide series (2nd ed.). Galleon Publications. p. 17. At about 11 o'clock on the night of Friday, October 3, 1603, the eve of the feast of St. Francis, the Chinese ... A contingent of over 100 Spaniards led by Don Luis Dasmariñas, brother of Don Gomez Perez and himself a former ...
  203. ^ Barrows, David P. (1905). A History of the Philippines ... American book Company. pp. 208, 209, 210. In 1646 a squadron attacked Zamboanga, and then came north to Luzon .... In 1656 the administration of the Moluccas was united with that of Mindanao, and the governor of the former, Don Francisco ... Koxinga the Chinese Adventurer.
  204. ^ Zaide, Gregorio F. (1939). Philippine History and Civilization. Philippine Education Company. p. 178. That same year Don Francisco de Esteybar, Governor of the Moluccas, evacuated Ternate and established his headquarters at Zamboanga. Spain, however, continued to administer the Moluccas from Zamboanga until 1662 when Koxinga ...
  205. ^ Barrows, David P. (2020). A History of the Philippines. Laxmi Publisher. The Abandonment of Zamboanga and the Moluccas.—The threat of the Dutch made the maintenance of the presidio of Zamboanga very burdensome. In 1656 the administration of the Moluccas was united with that of Mindanao, and the governor of ...
  206. ^ Barrows, David P. (2021). A History of the Philippines. Prabhat Prakashan. First published in the year 1905, the present book 'A History of the Philippines' by David P. Barrows was written on the Philippinean government's recommendation with an aim to provide the history of their country to the students in schools ...
  207. ^ Foreman (F.R.G.S.), John (1899). The Philippine Islands: A Political, Geographical, Ethnographical, Social and Commercial History of the Philippine Archipelago and Its Political Dependencies, Embracing the Whole Period of Spanish Rule (2nd ed.). C. Scribner's sons. p. 87. The settlement surrendered to the invaders ' superior numbers, and Koxinga established himself as King of the Island .... the demolition of the forts of Zamboanga, Yligan ( Mindanao Island ), Calamianes and Ternate ' ( Moluccas ).
  208. ^ Eberhard Crailsheim; María Dolores Elizalde, eds. (2019). The Representation of External Threats: From the Middle Ages to the Modern World. History of Warfare. BRILL. ISBN 978-9004392427. In The Representation of External Threats, Eberhard Crailsheim and María Dolores Elizalde present a collection of articles that trace the phenomenon of external threats over three continents and four oceans, offering new perspectives on ...
  209. ^ Javellana, René B.; Tan, Jose Ma Lorenzo (1997). Fortress of Empire: Spanish Colonial Fortifications of the Philippines, 1565-1898. Bookmark. p. 192. ISBN 9715691994. In 1663, because of Koxinga's threat, Spaniards abandoned the forts at the Moluccas and Zamboanga. " For about fifty years there was relative peace between the Spaniards and the Muslims in the Philippines and the nearby Indonesian ...
  210. ^ Philippine Historical Association (1963). Historical Bulletin, Volume 7, Issues 1-4. Philippine Historical Association. p. 26. In 1662, a Chinese mission arrived in Manila from Formosa bearing a message from Cogsen or Koxinga, as the Spaniards ... Governor de Lara also decided to abandon the military outposts in the Moluccas, Zamboanga and Calamianes and to.
  211. ^ Rodriguez, Rufus Bautista (1999). The History of the Judicial System of the Philippines: Spanish Period, 1565-1898. Published & distributed by Rex Book Store. p. 214. ISBN 9712326349. In 1662, a Chinese mission arrived in Manila from Formosa bearing a message from Cogsen, or Koxinga, as the ... Governor de Lara also decided to abandon the military outposts in the Moluccas, Zamboanga and Calamianes and to bring ...
  212. ^ Chia, Lucille (2006). "The Butcher, the Baker, and the Carpenter: Chinese Sojourners in the Spanish Philippines and Their Impact on Southern Fujian (Sixteenth-Eighteenth Centuries)". Journal of the Economic and Social History of the Orient. 49 (4): 509–34. doi:10.1163/156852006779048435. JSTOR 25165171.
  213. ^ REYES, RACHEL A.G. (2018-11-27). "China-Philippines relations: A long and bloody history of distrust". Manila Times. Retrieved 2023-04-10 – via www.aseantop.com.
  214. ^ See, Teresita Ang; Go, Bon Juan, eds. (1994). 華人. Kaisa Para sa Kaunlaran, Incorporated. p. 129. ISBN 9718857052. the Sulu kings party,5 upon his untimely death in China, added meaning not only to the sense of imperial pride in such a worthy vassal, but also to the further strengthening of Tausug historical attachment to China. It was this consciousness that was evident when thousands of Chinese welcomed their exile from Luzon to Sulu following a series of violent crackdowns on the "Chinese rebels" as a result of Spanish ant-Chinese policy.6 In the late 18th century, about 4,000 Chinese, according to Montero y Vidal, supported Sultan Israel of Sulu (1773-1778) against Spanish rule.7 In fact, the later part of the 18th century saw the rise of Chinese participation in the diplomatic affairs of Sulu and even in its armed struggle against colonial-ism. Two of the Chinese personalities worth mentioning were Ki Kuan and Datu Teteng. Ki Kuan served as the sole negotiator of Sultan Israel in the conclusion of the treaty of peace and commerce with the Spaniards on December 19, 1726.8 Datu Teteng, a Chinese businessman who rose from the ranks, led the Tausug attack on the British settlement at Balambagan on March 5, 1775 and brought to the Sultanate spoils from the settlement.9 The event was significant because it frustrated further colonial effort to gain foot-hold in Sulu and stop subsequent efforts for over a decade until the turn of the 19th century when the British renewed their interests in Sulu. In a sense, it is difficult to understand the special role played by the Chinese in Sulu's sensitive affairs unless their integration into Tausug-Sama society was real and effective. In fact, oral traditions seem to confirm that many of the Chinese who moved into Sulu were so fully absorbed by the native culture that only their family names have remained as reminders of their historic ties with China. One of the Chinese families that have become prominent in Sulu affairs, especially political, is the Tan family of Jolo. The Tans of Jolo There are several families in the Sulu archipelago that carry the Tan surname, although direct kinship ties remain ambiguous. they are found largely in Jolo, Siasi, Bongao, and Sitangkai. The most prominent are the Tans of Jolo. Due to lack of written sources, the history of the Tans can only be reconstructed from oral historical data, principally from representatives
  215. ^ Francisco, Juan R. (1999). Palongpalong, Artemio; Mahiwo, Sylvano (eds.). Society and Culture: The Asian Heritage: Festschrift for Juan R. Francisco, Ph.D., Professor of Indology. Asian Center, University of the Philippines. p. 53. ISBN 9718992073. Datu Teteng, a Chinese businessman who rose from the ranks, led the Tausug attack on the British settlement at Balambagan on March 5, 1775 and brought to the Sultanate spoils from the settlement. The event was significant because it ...
  216. ^ Mastura, Michael O. (1984). Muslim Filipino Experience: A Collection of Essays. Ministry of Muslim Affairs. p. 49. Sulu Treaties with Foreign Powers 1646 Rajah Bongsu - Lopez treaty of perpetual friendship and offensive - defensive ... 1725 Sultan Badrudin
  217. ^ Division of Ethnology Publications, Volume 4, Part 2. Bureau of Printing. 1908. p. 179. The latter was known to the Spanish writers as Baktial, which was his Sulu name before the sultanate .... Ki Kuan was sent to Manila to arrange for peace and returned with two Spanish commissioners, who made a treaty with the sultan ...
  218. ^ Publications, Volume 4. 1905. p. 179. The latter was known to the Spanish writers as Baktial, which was his Sulu name before the sultanate .... Ki Kuan was sent to Manila to arrange for peace and returned with two Spanish commissioners, who made a treaty with the sultan ...
  219. ^ Zaide, Gregorio F. (1939). Philippine History and Civilization. Philippine Education Company. p. 234. In their inability to suppress Moro piracy, the Spanish authorities negotiated treaties with the Moros. In 1725 a Spanish - Moro treaty was concluded; the Chinese Ki Kuan was sent by the Jolo sultan to Manila as his ambassador during ...
  220. ^ Marcos, Ferdinand Edralin (1977). Tadhana: The formation of the national community (1565-1896). Vol. 2, Part 2 of Tadhana: The History of the Filipino People. Marcos. p. 400. Indeed, with Ki Kuan the sultan succeeded in arranging a conference with the Spaniards. On December 8, 1726, the Spanish ... Three days later, a treaty was concluded providing for the establishment of trade between Jolo and Manila ...
  221. ^ Zaide, Gregorio F. (1949). The Philippines Since Pre-Spanish Times. R. P. Garcia. p. 376. Unable to suppress the Moros, the Spanish authorities negotiated treaties with them. In 1725 the Chinese Ki Kuan 33 arrived at Manila as the ambassador of the sultan of Jolo to negotiate peace between Sulu and Spain.
  222. ^ Angeles, F. Delor (1964). Mindanao: the Story of an Island: A Preliminary Study. Printed at the San Pedro Press. p. 43. called for mutual aid and protection, commercial and missionary privileges for Spain in Maguindanao .... In 1725 the sultan of Sulu sent a Chinese, Ki Kuan, to Manila to arrange a treaty of peace and commerce with the Spanish ...
  223. ^ Philippine Social Sciences and Humanities Review, Volume 32, Issues 1-2. College of Liberal Arts, University of the Philippines. 1968. p. 11. ... which showed the ineffectiveness of the Spanish expeditions. However, the following year the Sultan sent a Chinese, Ki Kuan, to negotiate a treaty with Manila and an agreement was signed on December 19, 1726 which provided for ...
  224. ^ Francisco, Juan R. (1999). Palongpalong, Artemio; Mahiwo, Sylvano (eds.). Society and Culture: The Asian Heritage: Festschrift for Juan R. Francisco, Ph.D., Professor of Indology. Asian Center, University of the Philippines. p. 53. ISBN 9718992073. Two of the Chinese personalities worth mentioning were Ki Kuan and Datu Teteng. Ki Kuan served as the sole negotiator of Sultan Israel in the conclusion of the treaty of peace and commerce with the Spaniards on December 19, 1726.
  225. ^ The Spirit of '76, Volumes 9-12. Spirit of '76 Publishing Company. 1902. p. 20. About the time that Maj. Pitcairn heard at Lixing-ton-Concord the shot that was also heard around the world, an Englishman named Brun, with 4,000 Chinese who had been, by the British, expelled from Manila, joined the Jolo Moros under Datto Tetenz, and ravaged Cebu, harassing the coast as it had never been before. The Spanish Governor, Pedro Sarrio, made no head-way against the warlike Moros, Sultan Israel of Jolo was poisoned by his cousin, Ali Modin, in the old-fash-ioned way, and paralysis of commercial relations on traffic between Luzon followed for ten years. The Moros burned several towns, and in 1789 the new Captain-General, Marguina, informed the king that constant war with the Moros "was an evil without remedy." Between that time and 1805, when the Spanish Government made a treaty with the Sultan of Jolo, the Moros captured Spanish ships, sacrificing the crews, ravaged sea-coast towns hundreds of miles northward, despite privateering and the efforts of the Spanish vessels built in the shipyards of San Blas and Cavite. Until 1849 a proper historical sequences of events of Moro campaigns should mentions successful raids upon Spanish, British and Dutch vessels by Moro vintas. These piratical boast were in constant conflict with towns extending along lines as long as from Maine to Florida. Treaties were made and unmade. Datto Ipoypo, "the last of the Visayas," each years carried off into slavery, more than 500 persons. In April, 1843, a convention between the Sultan of Basilan and the French emissary was made. France paid 100,000 pesos for Basilan. Vice Admieral Cecille begun, with three French vessels, operations against Datto Usak. A Span-ish forces under Bocalan went to Zamboanga: the French raised the blockade. The Davao country was ceded to the Spaniards by the Sultan of Mindanao and Jose Oyanguren took the fort of Hiio. The Moros killed Commander Rodriguez of the Spanish Navy, and the islands of the Samales group, in 1845, were the centre of piracy in the Archipelago. With the construction, in 1848, of English steam-built gunboats "El Cano," "Ma-gallanes" and "Reina de Castilla," the Moros began to recognize that their praos, wind-impelled vessels, paddle propelled, were at a disadvantage.
  226. ^ Army-Navy-Air Force Register and Defense Times, Volume 39. 1906. p. 2. In 1637 Corcuero inaugaurated a new conquest of Jolo and of Mindanao. His force consisted of 760 Europeans. He made a landing at Jolo. The following year he landed at Zamboanga and proceeded past Cottabato up the Rio Grande against the Datto Corralat and the Dattos of Buhayen and Basilan. The following year, Corcuero and Almonte built a fort at Sabonilla, now called Malabang, on Illana Bay. During 1639 Spanish soldiers and priests, under the warlike Recoleto friar, Augustin de san Pedro, led a party of 560 against the Lanao Moros, where Camps Vicars and Keithley now stand. In 1642 Generals Corcuero and Almonte made peace with Corralat, but piratical depredations by the Moros continued; Chinese rebellions embarrassed the Spaniards, who evacuated many places, and many fights were chronicled between the Moro fleets of Praus and the Spanish fleets. The priests egged on the Spanish, and the Spanish King re-established, and then abandoned, many stations in Mindoro, Basilan Mindanao and Jolo. Treaties were made and unmade. Expeditions intended to be punitive were undertaken. The Tawi-Tawi Moros nearly captured Zamboanga. Engagements were constant with varying success until 1737. King Philip V. of Spain, pestered the Sultans of Jolo and Tomantaca (Mindanao) about not being Christians, but expeditions were as frequent as baptisms.
  227. ^ Rutter, Owen (1922). British North Borneo: An Account of Its History, Resources, and Native Tribes. Constable limited.
  228. ^ Alip, Eufronio Melo (1974). The Chinese in Manila. National Historical Commission.
  229. ^ Rutter, Owen (1895). The Pagans of North Borneo. Oxford University Press.
  230. ^ a b Bourne, Edward Gaylord (2019). The Philippine Islands, 1493-1803: Explorations By Early Navigators, Descriptions Of The Islands And Their Peoples, Their History And Records Of The Catholic Missions, As Related In Contemporaneous Books And Manuscripts, Showing The Political. Creative Media Partners, LLC. ISBN 978-1010610779.[page needed]
  231. ^ Lewin, Roger (1984). Human Evolution: An Illustrated Introduction. Blackwell scientific publications. Blackwell Scientific. ISBN 0632011874.
  232. ^ Dalrymple, Alexander (1790). The Spanish Pretensions Fairly Discussed.
  233. ^ Blair, Emma Helen; Robertson, James Alexander, eds. (1907). "Document of 1764-1800 – Events in Filipinas 1764-1800. Compiled from Montero y Vidal". The Philippine Islands, 1493-1803: Explorations by Early Navigators, Descriptions of the Islands and Their Peoples, Their History and Records of the Catholic Missions, as Related in Contemporaneous Books and Manuscripts, Showing the Political, Economic, Commercial and Religious Conditions of Those Islands from Their Earliest Relations with European Nations to the Beginning of the Nineteenthe Century. Vol. 50. A.H. Clark Company. pp. 43–46. Anda took what precautions were available to restrain the Moro pirates, but great difficulties arose in his way. Ali-Mudin, whom the English had restored to his sway in Joló, and his son Israel (in whose favor the father had abdicated) were friendly to the Spaniards, with many of their dattos; but another faction, led by Zalicaya, the commander of the Joloan armadas, favored the English, who had established themselves (1762) on the islet of Balambangan" in the Joló archipelago, which they had induced Bantilan to grant them; and the English were accused of endeavoring to incite the Joloans against the Spaniards by intrigue and bribery. Anda decided to send an expedition to make protest to the English against their occupation of this island, as being part of the Spanish territory, and entrusted this mission to an Italian officer named Giovanni Cencelly, who was then in command of one of the infantry regiments stationed at Manila; the latter sailed from Zamboanga December 30, 1773, bearing careful instructions as to his mode of procedure, and to avoid any hostilities with the English and maintain friendship with the Joloans. But Cencelly seems to have been quite destitute of tact or judgment, and even of loyalty to his governor; for he disobeyed his instructions, angered the Joloans, o who could hardly be restrained by Ali-Mudin from massacring the Spaniards, and at the end of three weeks was obliged to return to Zamboanga. He was on bad terms with the commandant there (Raimundo Español), and refused to render him any account of his proceedings at Joló; and he even tried to stir up a sedition among the Spanish troops against Español. The English gladly availed themselves of this unfortunate affair to strengthen their own position in Joló, stirring up the islanders against Spain and erecting new forts. Later, however, the English at Balambangan showed so much harshness and contempt for the Moro dattos (even putting one in the pillory) that the latter plotted to surprise and kill the intruders; and on March 5, 1775, this was accomplished, the English being all slain except the commandant and five others, who managed to escape to their ship in the harbor. The fort was seized by the Moros, who thus acquired great quantities of military supplies, arms, money, and food, with several vessels. Among this spoil were forty-five cannons and $24,000 in silver. Elated by this success, Tenteng, the chief mover of the enterprise, tried to secure Zamboanga by similar means; but the new commandant there, Juan Bayot, was on his guard, and the Moros were baffled. Teteng then went to Cebú, where he committed horrible ravages; and other raids of this sort were committed, the Spaniards being unable to check them for a long time. A letter written to the king by Anda in 1773 had asked for money to construct light armed vessels, and a royal order of January 27, 1776, commanded that 50,000 pesos be sent to Filipinas for this purpose. This money was employed by Anda's temporary successor, Pedro Sarrio, in the construction of a squadron of vintas, "vessels which, on account of their swiftness and exceedingly light draft, were more suitable for the pursuit of the pirates than the very heavy galleys; they were, besides, to carry pilots of the royal fleet to reconnoiter the coasts, draw plans of the ports, indicate the shoals and reefs, take soundings in the sea, etc." [fn. 20 – When the Chinese were expelled from Manila in 1758, many of them went to reside in Joló, where some 4,000 were found at the time of Cencelly's expedition; these took sides with the Joloans against the Spaniards, and organized an armed troop to fight the latter. (Montero y Vidal, Hist. de Filipinas, ii, p. 265.)] [fn. 21 – "The Datos at once feared the vengeance of the English, and declared Tenteng unworthy of the rights of a Joloan and an outlaw from the kingdom with all his followers. The Sultan wrote to the governor of Zamboanga, assuring him that neither himself nor the Datos had taken part in this transgression; and he asked the governor to send him the Curia filipica and the Empresas políticas of Saavedra, in order that he might be able to answer the charges which the English would make against him. (This sultan Israel had studied in the college of San José at Manila.)" Tenteng repaired to Joló with his booty and the captured English vessel; "these were arguments in his favor so convincing that he was at once admitted." He surrendered to the sultan all the military supplies, besides $2,000 in money, and divided the spoils with the other datos; they received him with the utmost enthusiasm, and raised the ban from his head. "About the year 1803, in which the squadron of General Alava returned to the Peninsula, the English again took possession of the island of Balanbangan; and it appears that they made endeavors to establish themselves in Joló, and were instigating the sultan and datos to go out and plunder the Visayas, telling the Joloans that they themselves only cared to seize Manila and the Acapulko galleon.]
  234. ^ Montero y Vidal's Historia de Filipinas, ii, pp. 66-70, 115-1140, 229-382.
  235. ^ Montero y Vidal, José (1915). Blair, Emma Helen (ed.). The Philippine Islands, 1493-1898: Relating to China and the Chinese. Vol. 22. A.H. Clark Company. p. 44. 20 When the Chinese were expelled from Manila in 1758, many of them went to reside in Joló, where some 4,000 were found at the time of Cencelly's expedition; these took sides with the Joloans against the Spaniards, and organized an ...
  236. ^ Blair, Emma Helen; Robertson, James Alexander, eds. (1973). The Philippine Islands, 1493-1898: Explorations by Early Navigators, Descriptions of the Islands and Their Peoples, Their History and Records of the Catholic Missions, as Related in Contemporaneous Books and Manuscripts, Showing the Political, Economic, Commercial and Religious Conditions of Those Islands from Their Earliest Relations with European Nations to the Beginning of the Nineteenth Century, James Alexander Robertson ..., Volumes 48-50 (reprint ed.). Cachos Hermanos. 90 When the Chinese were expelled from Manila in 1788 many of them went to reside in Joló, where some 4,000 were found at the time of Cencelly's expedition; these took sides with the Joloans against the Spaniards, and organized an ...
  237. ^ Wickberg, Edgar (2000). The Chinese in Philippine Life, 1850-1898. Choice reprints (illustrated, reprint ed.). Ateneo University Press. p. 28. ISBN 9715503527. Away from Manila, the characteristic mestizo occupations were wholesaling, retailing, and landholding . 66 The reduction of the Manila Chinese population by the expulsions of 1755 and 1766 meant less economic competition for the ...
  238. ^ Tan, Samuel Kong (1994). See, Teresita Ang; Go, Bon Juan (eds.). 華人. Kaisa Para sa Kaunlaran, Chinben See Memorial Trust Fund, De La Salle University. China Studies Program. Kaisa Para sa Kaunlaran, Incorporated. p. 159. ISBN 9718857052. Away from Manila, the characteristic mestizo occupations were wholesaling, retailing and landholding . Besides being engaged in commerce or agriculture, or perhaps both, there were a few mestizos, both in Manila and in the ...
  239. ^ Tan, Samuel Kong (1994). See, Teresita Ang; Go, Bon Juan (eds.). 華人. Kaisa Para sa Kaunlaran, Chinben See Memorial Trust Fund, De La Salle University. China Studies Program. p. 159. ISBN 9718857052. In contemporary times, their role in nation - building continues. The papers of Marcelino Foronda and Joaquin Sy underscore the importance of ChineseFilipino intermarriages in the promotion of natural bonds or links between Filipinos ...
  240. ^ Cariño, Theresa C., ed. (1985). Chinese in the Philippines. China studies program. De La Salle University. China Studies Program. DLSU University Press with assistance of Research Dissemination Office of De La Salle University Research Center. p. 50. ISBN 9711180340. In contemporary times their role in nation - building continues . Although the Chinese mestizos have exerted a tremendous influence on our history, the role they have played in the making of the Filipino nation has received little ...
  241. ^ Ordoñez, Elmer A., ed. (1998). The Philippine Revolution and Beyond: Papers from the International Conference on the Centennial of the 1896 Philippine Revolution, Volume 2. National Centennial Commission (Philippines), National Commission on Culture and the Arts (Philippines). Philippine Centennial Commission [and] National Commission for Culture and the Arts. p. 687. ISBN 9719201827. In contemporary times, their role in nation - building continues . " 12 In the last half of the 19th century, a Filipino intellectual middle class ( known as the ilustrados ) made up predominantly of Chinese mestizos, was formed .
  242. ^ Ordoñez, Elmer A. (1998). The Philippine Revolution and Beyond: Papers from the International Conference on the Centennial of the 1896 Philippine Revolution, Volume 1. National Centennial Commission (Philippines), National Commission on Culture and the Arts (Philippines). Philippine Centennial Commission [and] National Commission for Culture and the Arts. p. XX, 69. ISBN 9719201819.
  243. ^ Tan, Antonio S. (2015). The Chinese Mestizos and the Formation of the Filipino Nationality. Kaisa Para Sa Kaunlaran.
  244. ^ See, Teresita Ang; Go, Bon Juan (1996). The Ethnic Chinese in the Philippine Revolution. Kaisa Para Sa Kaunlaran. p. 7. ISBN 9718857060.
  245. ^ Regidor y Jurado, Antonio María; Mason (1905). Commercial Progress in the Philippine Islands. Joseph Warren Teets. Dunn & Chidgey.
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  247. ^ Anderson, Gerald H., ed. (1969). Studies in Philippine Church History. Cornell University Press. ISBN 0801404851.
  248. ^ Woodside, Alexander (1988). Vietnam and the Chinese Model: A Comparative Study of Vietnamese and Chinese Government in the First Half of the Nineteenth Century. ACLS Humanities E-Book. Vol. 140 of Harvard East Asian monographs, 52 of Harvard East Asian series (illustrated, reprint, revised ed.). Harvard Univ Asia Center. ISBN 067493721X. ISSN 0073-0483.
  249. ^ Cruz, Anne J., ed. (2018). Cultural Encounters: The Impact of the Inquisition in Spain and the New World. Vol. 24 of Center for Medieval and Renaissance Studies, UCLA (reprint ed.). Univ of California Press. ISBN 978-0520301245.
  250. ^ American Anthropological Association. Meeting (1988). Hill, Jonathan David (ed.). Rethinking History and Myth: Indigenous South American Perspectives on the Past. History e-book project (illustrated ed.). University of Illinois Press. ISBN 0252060288.
  251. ^ Manangan, John Jethro L. (April 2019). THE TAUSUG, THE SABILALLAH, AND THE AMERICAN MILITARYSTRATEGY DURING THE MORO – AMERICAN WAR (1899-1913) (Bachelor of Arts in History thesis). Faculty of Arts and Letters University of Santo Tomas. p. 44.
  252. ^ PERSONNEL FILES INDIVIDUAL TEO, KONGLAM (PDF) (Report). p. 9. WHITNEY PAPERS: MACARTHUR MEMORIAL INDIVIDUAL SABARRE, ANTONIA-YU HICO DELFIN C. (1942-1964) (DUPL.).
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  254. ^ Espaldon, Ernesto M. (1997). With the Bravest: The Untold Story of the Sulu Freedom Fighters of World War II. Espaldon-Virata Foundation. pp. 100, 101, 17. ISBN 9719183314. Konglam Teo, one of our guerrilla officers who was taken to Australia in the transport submarine Narwhal four months earlier. Following Capt. Teo coming through the hatch were five men. One was a weatherman, Sgt. Rodriguez ...
  255. ^ Francisco, Juan R. (1999). Palongpalong, Artemio; Mahiwo, Sylvano (eds.). Society and Culture: The Asian Heritage: Festschrift for Juan R. Francisco, Ph.D., Professor of Indology. Asian Center, University of the Philippines. p. 65. ISBN 9718992073. Several joined the guerilla movement in Siasi under two Chinese mestizos, Konglam Teo and Saituan Tan. Kong Kim Suy died during the war and his wife, Tacia, of Cebu moved to Davao City where she established residence and business.
  256. ^ Tan, Samuel Kong (1994). See, Teresita Ang; Go, Bon Juan (eds.). 華人. Kaisa Para sa Kaunlaran, Incorporated. p. 138. ISBN 9718857052. Several joined the guerrilla movement in Siasi under two Chinese mestizos, Konglam Teo and Saituan Tan. 25. Kong Kim Suy died during the war and his wife, Tacia, of Cebu moved to Davao City where she established residence and ...
  257. ^ Bureau of Fisheries (1953). Philippine Fisheries Yearbook. Philippines: Bureau of Fisheries. p. 311. Sulu Branch TAN ENG CHENG Manager KONGLAM TEO Chairman, Board of Trustees Siasi Sulu Jolo Sulu Compliments Compliments Of Of Tong Kee Commercial Co. CHOO GUAN. PHILIPPINE FISHERIES YEARBOOK 311.
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  260. ^ Singapore. Ministry of Education (1992). Directory of Schools and Education Institutions. Education Statistics Section, Management Services & Data Administration Branch, Planning & Management Services Division. p. 5. ... Anthony Cheok 石耀明 Lee Yin Hin 李思勤 90 Bt Batok East Ave 6 ( 2365 ) 71 Keming Primary 克明小学 Lee Chin Fong ... Lan Kay 冯南阶 2Bt Batok St S2 ( 2365 ) 76 Lianhua Primary 联华小学 Ông Kian Hin 王建兴 Chng Sai Tuan ( Mrs )庄赛端 ...
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  276. ^ https://2nd4thmgb.com.au/story_categories/personal-stories/page/3/ [bare URL]
  277. ^ Second World War, 1939-1945 (October 1950). Jesselton, North Borneo. October 1950. Informal portrait of Halima binte Amat, widow of Wong Mu Sing, a prominent Chinese-Filipino trader, who was part of a Filipino guerilla force and worked as an undercover agent (Photograph Black & white, Landscape). P02494.022.
  278. ^ Second World War, 1939-1945 (October 1950). Jesselton, North Borneo. October 1950. Informal portrait of Halima binte Binting, widow of Matusup bin Gangau, holding their child. Matusup, who was part of a local assistance group, had been executed in Kuching, along with other civilians, for helping the prisoners of war in Sandakan Camp (Photograph Black & white, Landscape). P02494.021.
  279. ^ Second World War, 1939-1945. BEAUFORT, BORNEO. 20 JULY 1945. SANINA, A JAVANESE WOMAN PATIENT IN BEAUFORT CIVIL HOSPITAL, ... (Photograph Black & white). 111820.
  280. ^ "Advanced Search | Australian War Memorial".
  281. ^ Omar, Ibrahim S. (2018). Diary of a Colonized Native: (Years of Hidden Colonial Slavery). Partridge Publishing Singapore. ISBN 978-1543743272.
  282. ^ Espaldon, Ernesto M. (1997). With the Bravest: The Untold Story of the Sulu Freedom Fighters of World War II. Espaldon-Virata Foundation. p. 181. ISBN 9719183314. More than 97 percent were lost on Jolo island, a death rate believed to be hardly equalled anywhere during the entire course of the war. The data were not unexpected, nor were they a surprise. Looking back into the history of the ...
  283. ^ Matthiessen, Sven (2015). Japanese Pan-Asianism and the Philippines from the Late Nineteenth Century to the End of World War II: Going to the Philippines Is Like Coming Home?. Brill's Japanese Studies Library. BRILL. p. 172. ISBN 978-9004305724.
  284. ^ Matthiessen, Sven (2016). "Chapter 4: The Occupation of the Philippines". Japanese Pan-Asianism and the Philippines from the Late Nineteenth Century to the End of World War II. Brill. pp. 78–183. doi:10.1163/9789004305724_005. ISBN 9789004305724 – via brill.com.
  285. ^ Yoshimi, Yoshiaki (2015). Grassroots Fascism: The War Experience of the Japanese People. Weatherhead Books on Asia. Translated by Ethan Mark. Columbia University Press. pp. 196, 197, 198. ISBN 978-0231165686.
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  287. ^ Jungleer, Volume 48. 41st Infantry Division Association. 1992. p. 2. Bahu past the death-silence of South Mt Daho where the Marine garrison had died. As was his Japanese soldier's right, Gen Suzuki chose to command. It was his final posi-tion of honor. 2. Middle Column was 150 men of 363 Inf Bn. Their march might be safer on the south side of the Jolo "mounts" like Mabusing and Datu. 3 Trekking north of that line of Jolo "mounts," the left Column comprised 150 men of 365 Inf Bn and 55 FA Bn. Skirting the north slopes of the Jolo "mounts," they might be most remote from Moro attacks. (Among FA men was Pvt Akiyoshi Fujioka who still remembers the wild fighting. Being against the war, Fujioka had refused his opportunity to become and officers.) Jap arms were superior to Moro carbines and Krises despite their mortar Pln. Japs had about 10 LMGs, a few HMGs, and 100 rifles and bayonets. Every man carried a grenade or two–for suicide. Some Moros had butchered dying men. And on 29 July, 3 die-hard colummns moved out for Mt Bahu– probably with first light. Behind them was the sharp crack of grenades where sick and wounded killed themselves. Air-line distances from Tumatangas to Bahu was just 8 miles, but the move lasted too many days. Left Column just 5 days, but Middle and Right columns took 5 days longer. Most of the 500 were killed. The march lasted too long because it could not be a direct march against the Moro multitudes before them. Per-haps the Japs had to retreat at times–or tried round Moro flanks–or marched at night to hide and rest in the day-time. In the Left Column, Fujioka still has hard memories of the march. Moros often tracked them closely and killed men. Jap Mgs helped pile up dead the fanatical rushes, but half those Mgs were lost to Moro charges. Sometimes the Japs used kirikome - an almost suicidal attack with rifle butts and bayonets. After one of these, a man wondered why he lived. Fujioka has poignant memories of fear and hunger and furious battle. One night, the starving Left Column found a field of camotes ( sweet potatoes ). When they were tiredly digging them — bare hands or bayonets - Moros surrounded them and struck down many men before they were beaten off. Next day, the Japs hoped to rest in a narrow valley. Again Moros surrounded them and attacked. Again, there was kirikome - hand to hand fighting, wounds, suffering, and death. Onward fought this Left Column. Skirting northern slopes of Mts Magusing, Agao, Pula, and Datu, they covered mostly in second growth woods. Yet by the time they reached Magusing, they had 70 casualties of their 150 men. After 5 days, 2 Apr. They were first to reach Mt Bahu. On the south side of the " mounts " where Left Column marched, the 150 - strong Middle Column of 563 Bn had a harder fight. Three days after starting, they were still just past Mt Tumatangas. Near Mt Kagangan, guerillas mortared them. They broke through the guerillas ' lines, but lost 50 of their 150. Two days later, they reunited with Suzuki's Right Column remnants. But Gen Suzuki was killed in action the day before the 2 columns were merged. His Middle Column had passed through Indanan Village and along the south slopes of Mt Daho. On the whole route, they endured attacks. Suzuki was killed on 1 August. Only 50 of the 150 still lived. On 2 Aug, Middle and Right Columns became one. On 7 Aug. 10 days after leaving Hill 785, the Jap " army " reunited on Mt Bahu — about 180 of 500 men who started. On Bahu, death closed down on those 180 diseased, starved, and ever - thirsty men. They lacked strength even to dig perimeter. They lacked a spring for water - just a few drops from a trickle through the grass between rocks. They must catch the slow drops in canteens by day, for they had no lights to get water at night. Moros lurked for them and struck them down. Suddenly a US plane fluttered leaflets among them. "War is over," they said. "If any soldiers live, please come under arms to Matanden, a small hill 2 kilometers NE of Bahu." New CO Maj Temmyo said, "Those are lies. If you believe in them, we'll killed you now!" But Fujioka believe in them, for they said "Come un-der arms." Without surrender, he knew that they would all die within 10 days—from starvation or Moro krises. So Pvt Fujioka signed to 5 men who slipped away with him. In 30 minutes, the 6 gathered, sad at leaving, but hop-ing to live. A Sgt who knew English opened a map, and reasoned that the rendezvous was not Matanden but Mt Tanbang. And at Tanbang, these 6 Japanese received their lives and Japan back again — from the black soldiers and white officers of 368 Inf, 92 Div. Back on Mt Bahu, Maj Temmyo's Japs also received back their lives. ... Maj Temmyo never gave official credit to Fujioka's men for saving his life. But Fujioka is alive and well in Tokyo. CREDIT: RR Smith's Return to the Philippines tells how 55 IMB was formed. Artilleryman Fujioka tells about voyage from Luzon, his gun on Jolo, the death - march, and surrender. Dates of his letters are 22 Oct 1986; 9 Jan, 1 Feb, 9 Mar, 30 June 1987; and 20 Jan, 26 Apr 1989. ( Fujioka partly quotes from his hardback book, The Memoir of a Survivor on Jolo written in Japanese script that I cannot read. ) Maj Tokichi Tenmyo's post - war interview with a US ofsicer provides statistics and dates of 3 columns ' fight to reach Mt Bahu, and the final surrender. ( Later name of Bahu is Mt Sinumaan which Fujioka finds in modern Filipino high school texts. ) Our Last ANZAC Day ANZAC is an acronym for the 22.
  288. ^ Poyer, Lin (2022). War at the Margins: Indigenous Experiences in World War II. Sustainable History Monograph Pilot. University of Hawaii Press. p. 94. ISBN 978-0824891800. Fujioka Akiyoshi's field artillery company succumbed to a Moro surprise attack soon after landing on Jolo in the Philippines in October 1944: "Fujioka wrote that dead soldiers had their weapons, clothing, gold teeth, and raw livers ...
  289. ^ Yoshimi, Yoshiaki (2015). Grassroots Fascism: The War Experience of the Japanese Peopl. Weatherhead Books on Asia. Translated by Ethan Mark (reprint ed.). Columbia University Press. p. 312. ISBN 978-0231538596. Haisen no ki is a record written after the war in an American POW camp; from Fujioka's second call-up to his arrival at Jolo Island and from his surrender ...
  290. ^ 藤岡, 明義 (1991). 敗残の記: 玉砕地ホロ島の記錄. 中央公論社. pp. 258, 11, 155, 205, 155. ISBN 4122017904. Page 258 玉砕地ホロ島の記錄 藤岡明義. 選書)。藤岡氏はいわゆる対米協力者ではないが、あえていうなら「を多少加味した Q の」のタイプというところであろうか。ホロ島の場合は圧倒的な火器を有し、制空、制海権を握った米軍の攻撃で三分の一を失い、囲まれつつ ... Results 1-3 of 4 Page 11 この一篇を、ホ島のツマンタンガス並びにシロマンの山々に、今もなお知る人もなく散在し、ジャングルの腐土に埋まっている、六千名の白骨に捧ぐ。昭和五十三年十二月(注原文では、地名、人名等が略字になっている個処があるが、本書では、できる限り正名 ... Page 155 この野郎、処置なしだ、人のところへ来て死にやがって。心臓が弱いと、俺のところが死場所になってしまう」こんな会話を聞いても誰一人振り向きもしなかった。我々の周囲には、死体が点々と転がり、腫れ上り、蛆がわき、悪臭に嘔吐を催した。 Page 205 変転極まりなき人の世とは言え、この死の一つに加わるものと思い込んでいた自分が、転進の際残留した者が、そのままの場所で死んでいるものであった。小あばは膨れ上り、ある者は全身蛆に被われ、ある者は半ば白骨となり、甚だしきは土の中かうじ. Page 155 "「ああ、もう死にやがったな。この野郎、処置なしだ、人のところへ来て死にやがって。心臓が弱いと、俺のところが死場所になってしまう」こんな会話を聞いても誰一人振り向きもしなかった。我々の周囲には、死体が点々と転がり、腫れ上り、蛆がわき、悪臭に嘔吐を催した。" この一篇を、ホ島のツマンタンガス並びにシロマンの山々に、今もなお知る人もなく散在し、ジャングルの腐土に埋まっている、六千名の白骨に捧ぐ。昭和五十三年十二月(注原文では、地名、人名等が略字になっている個処があるが、本書では、できる限り正名 ... 変転極まりなき人の世とは言え、この死の一つに加わるものと思い込んでいた自分が、転進の際残留した者が、そのままの場所で死んでいるものであった。小あばは膨れ上り、ある者は全身蛆に被われ、ある者は半ば白骨となり、甚だしきは土の中かうじ.
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  295. ^ Federspiel, Howard M. (2007). Sultans, Shamans, and Saints: Islam and Muslims in Southeast Asia. University of Hawaii Press. p. 125. ISBN 978-0824864521. Retaliation against local populations for guerrilla actions led to a revival of the suicide commando (juramentado), who attackedsmall groups of Japanese anddied in the fighting.Also, there were guerrilla units dominated by Muslim ...
  296. ^ Roces, Alfredo R., ed. (1978). The Spanish colonial period (late 19th century). Filipino Heritage: The Making of a Nation. Vol. 7. Manila: Lahing Pilipino Publishing. p. 1702. OCLC 35009815.
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Miscegenation in the Spanish Philippines


Sangley (Chinese) / Mestizo de Sangley
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 Spaniard
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 Spaniard
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 Indio (Native)
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 Sangley (Chinese)
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Tornatrás Filipino Mestizo (de Español) Mestizo de Sangley

Category:Chinese diaspora in the Philippines Category:Ethnonyms Category:History of the Philippines (1565–1898)

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