Filipinos

This article is about the people of the Philippines. For the demographics, see Demographics of the Philippines. For other uses, see Filipino (disambiguation).

Filipinos

Mga Pilipino
Total population
c. 115 million (c. 11–12 million in Filipino diaspora)
Regions with significant populations
Philippines c. 100 million figures below are for various years
United States	4,466,918 (2022)
Canada	957,355 (2021)
Saudi Arabia	938,490
United Arab Emirates	679,819
Australia	408,842
Malaysia	325,089
Japan	322,046 (2023)
Kuwait	241,999 (December 31, 2020)
Qatar	236,000
Spain	200,000 (2018)
United Kingdom	164,000 (2021 uk census)
Singapore	200,000
Italy	100,859
Taiwan	152,529 (2023)
Hong Kong	130,810
New Zealand	72,612 (2018)
South Korea	63,464
Germany	60,000
France	50,000 (2020)
Bahrain	40,000
Israel	31,000
Brazil	30,368 (2022)
Netherlands	25,365 (2021)
Papua New Guinea	25,000
Belgium	19,772 (2019)
Macau	14,544
Sweden	13,000
Ireland	12,791
Austria	12,474
Norway	12,262
China	12,254
Switzerland	10,000
Cayman Islands	7,600
Indonesia	7,400 (2022)
Kazakhstan	7,000
Palau	7,000
Greece	6,500
Finland	5,665
Turkey	5,500
Russia	5,000
Nigeria	4,500
Morocco	3,000
Iceland	2,900
Finland	2,114
Languages
English, Spanish, Arabic, Filipino/Tagalog, and other indigenous languages
Religion
Predominantly Roman Catholicism Minority others are: Protestantism Islam Mga Saksi ni Jehova Iglesia ni Cristo Members Church of God International Iglesia Filipina Independiente Indigenous Philippine folk religions Atheism
Related ethnic groups
Indonesians, Native Indonesian, Austronesian peoples

Filipinos (Filipino: Mga Pilipino) are citizens or people identified with the country of the Philippines. The majority of Filipinos today are predominantly Catholic and come from various Austronesian peoples, all typically speaking Tagalog, English, or other Philippine languages. Despite formerly being subject to Spanish colonialism, only around 2–4% of Filipinos are fluent in Spanish. Currently, there are more than 185 ethnolinguistic groups in the Philippines each with its own language, identity, culture, tradition, and history.

Names

See also: Names of the Philippines

The name Filipino, as a demonym, was derived from the term las Islas Filipinas 'the Philippine Islands', the name given to the archipelago in 1543 by the Spanish explorer and Dominican priest Ruy López de Villalobos, in honor of Philip II of Spain. During the Spanish colonial period, natives of the Philippine islands were usually known in the Philippines itself by the generic terms indio ("Indian (native of the East Indies)") or indigena 'indigenous', while the generic term chino ("Chinese"), short for indio chino was used in Spanish America to differentiate from the Native American indios of the Spanish colonies in the Americas and the West Indies. The term Filipino was sometimes added by Spanish writers to distinguish the indio chino native of the Philippine archipelago from the indio of the Spanish colonies in the Americas, which were free people and legally barred from being used as slaves, unlike those from the Philippines. The term Indio Filipino appears as a term of self-identification beginning in the 18th century.

In 1955, Agnes Newton Keith wrote that a 19th century edict prohibited the use of the word "Filipino" to refer to indios. This reflected popular belief, although no such edict has been found. The idea that the term Filipino was not used to refer to indios until the 19th century has also been mentioned by historians such as Salah Jubair and Renato Constantino. However, in a 1994 publication the historian William Henry Scott identified instances in Spanish writing where "Filipino" did refer to "indio" natives. Instances of such usage include the Relación de las Islas Filipinas (1604) of Pedro Chirino, in which he wrote chapters entitled "Of the civilities, terms of courtesy, and good breeding among the Filipinos" (Chapter XVI), "Of the Letters of the Filipinos" (Chapter XVII), "Concerning the false heathen religion, idolatries, and superstitions of the Filipinos" (Chapter XXI), "Of marriages, dowries, and divorces among the Filipinos" (Chapter XXX), while also using the term "Filipino" to refer unequivocally to the non-Spaniard natives of the archipelago like in the following sentence:

The first and last concern of the Filipinos in cases of sickness was, as we have stated, to offer some sacrifice to their anitos or diwatas, which were their gods.

— Pedro Chirino, Relación de las Islas Filipinas

In the Crónicas (1738) of Juan Francisco de San Antonio, the author devoted a chapter to "The Letters, languages and politeness of the Philippinos", while Francisco Antolín argued in 1789 that "the ancient wealth of the Philippinos is much like that which the Igorots have at present". These examples prompted the historian William Henry Scott to conclude that during the Spanish colonial period:

[...]the people of the Philippines were called Filipinos when they were practicing their own culture—or, to put it another way, before they became indios.

— William Henry Scott, Barangay- Sixteenth Century Philippine Culture and Society

While the Philippine-born Spaniards during the 19th century began to be called españoles filipinos, logically contracted to just Filipino, to distinguish them from the Spaniards born in Spain, they themselves resented the term, preferring to identify themselves as "hijo/s del país" ("sons of the country").

In the latter half of the 19th century, ilustrados, an educated class of mestizos (both Spanish mestizos and Sangley Chinese mestizos, especially Chinese mestizos) and indios arose whose writings are credited with building Philippine nationalism. These writings are also credited with transforming the term Filipino to one which refers to everyone born in the Philippines, especially during the Philippine Revolution and American Colonial Era and the term shifting from a geographic designation to a national one as a citizenship nationality by law. Historian Ambeth Ocampo has suggested that the first documented use of the word Filipino to refer to Indios was the Spanish-language poem A la juventud filipina, published in 1879 by José Rizal. Writer and publisher Nick Joaquin has asserted that Luis Rodríguez Varela was the first to describe himself as Filipino in print. Apolinario Mabini (1896) used the term Filipino to refer to all inhabitants of the Philippines. Father Jose Burgos earlier called all natives of the archipelago as Filipinos. In Wenceslao Retaña's Diccionario de filipinismos, he defined Filipinos as follows,

todos los nacidos en Filipinas sin distincion de origen ni de raza.
All those born in the Philippines without distinction of origin or race.

— Wenceslao E. Retaña, Diccionario De Filipinismos: Con La Revisión De Lo Que Al Respecto Lleva Publicado La Real Academia Española

American authorities during the American colonial era also started to colloquially use the term Filipino to refer to the native inhabitants of the archipelago, but despite this, it became the official term for all citizens of the sovereign independent Republic of the Philippines, including non-native inhabitants of the country as per the Philippine nationality law. However, the term has been rejected as an identification in some instances by minorities who did not come under Spanish control, such as the Igorot and Muslim Moros.

The lack of the letter "F" in the 1940–1987 standardized Tagalog alphabet (Abakada) caused the letter "P" to be substituted for "F", though the alphabets or writing scripts of some non-Tagalog ethnic groups included the letter "F". Upon official adoption of the modern, 28-letter Filipino alphabet in 1987, the term Filipino was preferred over Pilipino. Locally, some still use "Filipino" to refer to the people and "Pilipino" to refer to the language, but in international use "Filipino" is the usual form for both.

A number of Filipinos refer to themselves colloquially as "Pinoy" (feminine: "Pinay"), which is a slang word formed by taking the last four letters of "Filipino" and adding the diminutive suffix "-y". Or the non-gender or gender fluid form Pinxy.

In 2020, the neologism Filipinx appeared; a demonym applied only to those of Filipino heritage in the diaspora and specifically referring to and coined by Filipino Americans imitating Latinx, itself a recently coined gender-inclusive alternative to Latino or Latina. An online dictionary made an entry of the term, applying it to all Filipinos within the Philippines or in the diaspora. In actual practice, however, the term is unknown among and not applied to Filipinos living in the Philippines, and Filipino itself is already treated as gender-neutral. The dictionary entry resulted in confusion, backlash and ridicule from Filipinos residing in the Philippines who never identified themselves with the foreign term.

Native Filipinos were also called Manilamen (or Manila men) by English-speaking regions or Tagalas by Spanish-speakers during the colonial era. They were mostly sailors and pearl-divers and established communities in various ports around the world. One of the notable settlements of Manilamen is the community of Saint Malo, Louisiana, founded at around 1763 to 1765 by escaped slaves and deserters from the Spanish Navy. There were also significant numbers of Manilamen in Northern Australia and the Torres Strait Islands in the late 1800s who were employed in the pearl hunting industries.

In Mexico (especially in the Mexican states of Guerrero and Colima), Filipino immigrants arriving to New Spain during the 16th and 17th centuries via the Manila galleons were called chino, which led to the confusion of early Filipino immigrants with that of the much later Chinese immigrants to Mexico from the 1880s to the 1940s. A genetic study in 2018 has also revealed that around one-third of the population of Guerrero have 10% Filipino ancestry.

History

Main article: History of the Philippines

Prehistory

Main article: Prehistory of the Philippines

See also: Negrito and Austronesian peoples

Left to right: [1] Five teeth attributed to Homo luzonensis. ; [2] CCH1, a third metatarsal bone (MT3) discovered on May 5, 2007, in Callao Cave, belonging to Homo luzonensis, a species of archaic human. ; [3] Callao Cave .

The oldest archaic human remains in the Philippines are the "Callao Man" specimens discovered in 2007 in the Callao Cave in Northern Luzon. They were dated in 2010 through uranium-series dating to the Late Pleistocene, c. 67,000 years old. The remains were initially identified as modern human, but after the discovery of more specimens in 2019, they have been reclassified as being members of a new species – Homo luzonensis.

The oldest indisputable modern human (Homo sapiens) remains in the Philippines are the "Tabon Man" fossils discovered in the Tabon Caves in the 1960s by Robert B. Fox, an anthropologist from the National Museum. These were dated to the Paleolithic, at around 26,000 to 24,000 years ago. The Tabon Cave complex also indicates that the caves were inhabited by humans continuously from at least 47,000 ± 11,000 years ago to around 9,000 years ago. The caves were also later used as a burial site by unrelated Neolithic and Metal Age cultures in the area.

Migration of the sea-faring Austronesian peoples and their languages.

The Negritos are descendants of one of the earliest groups of modern humans to reach the Philippines

The Tabon Cave remains (along with the Niah Cave remains of Borneo and the Tam Pa Ling remains of Laos) are part of the "First Sundaland People", the earliest branch of anatomically modern humans to reach Island Southeast Asia at the time of lowered sea levels of Sundaland, with only one 3km sea crossing. They entered the Philippines from Borneo via Palawan at around 50,000 to 40,000 years ago. Their descendants are collectively known as the Negrito people, although they are highly genetically divergent from each other. Philippine Negritos show a high degree of Denisovan Admixture, similar to Papuans and Indigenous Australians, in contrast to Malaysian and Andamanese Negritos (the Orang Asli). This indicates that Philippine Negritos, Papuans, and Indigenous Australians share a common ancestor that admixed with Denisovans at around 44,000 years ago. Negritos include ethnic groups like the Aeta (including the Agta, Arta, Dumagat, etc.) of Luzon, the Ati of Western Visayas, the Batak of Palawan, and the Mamanwa of Mindanao. Today they comprise just 0.03% of the total Philippine population.

After the Negritos, were two early Paleolithic migrations from East Asian (basal Austric, an ethnic group which includes Austroasiatics) people, they entered the Philippines at around 15,000 and 12,000 years ago, respectively. Like the Negritos, they entered the Philippines during the lowered sea levels during the last ice age, when the only water crossings required were less than 3km wide (such as the Sibutu strait). They retain partial genetic signals among the Manobo people and the Sama-Bajau people of Mindanao.

The last wave of prehistoric migrations to reach the Philippines was the Austronesian expansion which started in the Neolithic at around 4,500 to 3,500 years ago, when a branch of Austronesians from Taiwan (the ancestral Malayo-Polynesian-speakers) migrated to the Batanes Islands and Luzon. They spread quickly throughout the rest of the islands of the Philippines and became the dominant ethnolinguistic group. They admixed with the earlier settlers, resulting in the modern Filipinos – which though predominantly genetically Austronesian still show varying genetic admixture with Negritos (and vice versa for Negrito ethnic groups which show significant Austronesian admixture). Austronesians possessed advanced sailing technologies and colonized the Philippines via sea-borne migration, in contrast to earlier groups.

Maritime Jade Road, connecting the Philippines to its neighbors

Austronesians from the Philippines also later settled Guam and the other islands of Maritime Southeast Asia, and parts of Mainland Southeast Asia. From there, they colonized the rest of Austronesia, which in modern times include Micronesia, coastal New Guinea, Island Melanesia, Polynesia, and Madagascar, in addition to Maritime Southeast Asia and Taiwan.

The connections between the various Austronesian peoples have also been known since the colonial era due to shared material culture and linguistic similarities of various peoples of the islands of the Indo-Pacific, leading to the designation of Austronesians as the "Malay race" (or the "Brown race") during the age of scientific racism by Johann Friedrich Blumenbach. Due to the colonial American education system in the early 20th century, the term "Malay race" is still used incorrectly in the Philippines to refer to the Austronesian peoples, leading to confusion with the non-indigenous Melayu people.

Archaic epoch (to 1565)

Since at least the 3rd century, various ethnic groups established several communities. These were formed by the assimilation of various native Philippine kingdoms. South Asian and East Asian people together with the people of the Indonesian archipelago and the Malay Peninsula, traded with Filipinos and introduced Hinduism and Buddhism to the native tribes of the Philippines. Most of these people stayed in the Philippines where they were slowly absorbed into local societies.

Many of the barangay (tribal municipalities) were, to a varying extent, under the de jure jurisprudence of one of several neighboring empires, among them the Malay Srivijaya, Javanese Majapahit, Brunei, Malacca, Tamil Chola, Champa and Khmer empires, although de facto had established their own independent system of rule. Trading links with Sumatra, Borneo, Java, Cambodia, Malay Peninsula, Indochina, China, Japan, India and Arabia. A thalassocracy had thus emerged based on international trade.

Even scattered barangays, through the development of inter-island and international trade, became more culturally homogeneous by the 4th century. Hindu-Buddhist culture and religion flourished among the noblemen in this era.

In the period between the 7th to the beginning of the 15th centuries, numerous prosperous centers of trade had emerged, including the Kingdom of Namayan which flourished alongside Manila Bay, Cebu, Iloilo, Butuan, the Kingdom of Sanfotsi situated in Pangasinan, the Kingdom of Luzon now known as Pampanga which specialized in trade with most of what is now known as Southeast Asia and with China, Japan and the Kingdom of Ryukyu in Okinawa.

From the 9th century onwards, a large number of Arab traders from the Middle East settled in the Malay Archipelago and intermarried with the local Malay, Bruneian, Malaysian, Indonesian and Luzon and Visayas indigenous populations.

In the years leading up to 1000 AD, there were already several maritime societies existing in the islands but there was no unifying political state encompassing the entire Philippine archipelago. Instead, the region was dotted by numerous semi-autonomous barangays (settlements ranging in size from villages to city-states) under the sovereignty of competing thalassocracies ruled by datus, rajahs or sultans or by upland agricultural societies ruled by "petty plutocrats". Nations such as the Wangdoms of Pangasinan and Ma-i as well as Ma-i's subordinates, the Barangay states of Pulilu and Sandao; the Kingdoms of Maynila, Namayan, and Tondo; the Kedatuans of Madja-as, Dapitan, and Cainta; the Rajahnates of Cebu, Butuan and Sanmalan; and the Sultanates of Buayan, Maguindanao, Lanao and Sulu; existed alongside the highland societies of the Ifugao and Mangyan. Some of these regions were part of the Malayan empires of Srivijaya, Majapahit and Brunei.

• 
  Tagalog maharlika, c.1590 Boxer Codex
• 
  Tagalog maginoo, c.1590 Boxer Codex
• 
  Visayan kadatuan, c.1590 Boxer Codex
• 
  Native commoner women (likely Muslims in Manila at the time), c.1590 Boxer Codex
• 
  Visayan timawa, c.1590 Boxer Codex
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  Visayan pintados (tattooed), c. 1590 Boxer Codex
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  Visayan uripon (slaves), c. 1590 Boxer Codex
• 
  Binukot from Visayas, c. 1590 Boxer Codex

Historic caste systems

Datu – The Tagalog maginoo, the Kapampangan ginu and the Visayan tumao were the nobility social class among various cultures of the pre-colonial Philippines. Among the Visayans, the tumao were further distinguished from the immediate royal families or a ruling class.

Timawa – The timawa class were free commoners of Luzon and the Visayas who could own their own land and who did not have to pay a regular tribute to a maginoo, though they would, from time to time, be obliged to work on a datu's land and help in community projects and events. They were free to change their allegiance to another datu if they married into another community or if they decided to move.

Maharlika – Members of the Tagalog warrior class known as maharlika had the same rights and responsibilities as the timawa, but in times of war they were bound to serve their datu in battle. They had to arm themselves at their own expense, but they did get to keep the loot they took. Although they were partly related to the nobility, the maharlikas were technically less free than the timawas because they could not leave a datu's service without first hosting a large public feast and paying the datu between 6 and 18 pesos in gold – a large sum in those days.

Alipin – Commonly described as "servant" or "slave". However, this is inaccurate. The concept of the alipin relied on a complex system of obligation and repayment through labor in ancient Philippine society, rather than on the actual purchase of a person as in Western and Islamic slavery. Members of the alipin class who owned their own houses were more accurately equivalent to medieval European serfs and commoners.

By the 15th century, Arab and Indian missionaries and traders from Malaysia and Indonesia brought Islam to the Philippines, where it both replaced and was practiced together with indigenous religions. Before that, indigenous tribes of the Philippines practiced a mixture of Animism, Hinduism and Buddhism. Native villages, called barangays were populated by locals called Timawa (Middle Class/freemen) and Alipin (servants and slaves). They were ruled by Rajahs, Datus and Sultans, a class called Maginoo (royals) and defended by the Maharlika (Lesser nobles, royal warriors and aristocrats). These Royals and Nobles are descended from native Filipinos with varying degrees of Indo-Aryan and Dravidian, which is evident in today's DNA analysis among South East Asian Royals. This tradition continued among the Spanish and Portuguese traders who also intermarried with the local populations.

Spanish colonization and rule (1521–1898)

Tipos del País works by Justiniano Asuncion

Economic life in the Spanish Philippines, with Native and Sangley Chinese traders

Depiction of Filipino celebration

The first census in the Philippines was in 1591, based on tributes collected. The tributes counted the total founding population of the Spanish Philippines as 667,612 people. 20,000 were Chinese migrant traders, at different times: around 15,600 individuals were Latino soldier-colonists who were cumulatively sent from Peru and Mexico and they were shipped to the Philippines annually, 3,000 were Japanese residents, and 600 were pure Spaniards from Europe. There was a large but unknown number of South Asian Filipinos, as the majority of the slaves imported into the archipelago were from Bengal and Southern India, adding Dravidian speaking South Indians and Indo-European speaking Bengalis into the ethnic mix.

The Philippines was colonized by the Spaniards. The arrival of Portuguese explorer Ferdinand Magellan (Portuguese: Fernão de Magalhães) in 1521 began a period of European colonization. During the period of Spanish colonialism, the Philippines was part of the Viceroyalty of New Spain, which was governed and administered from Mexico City. Early Spanish settlers were mostly explorers, soldiers, government officials and religious missionaries born in Spain and Mexico. Most Spaniards who settled were of Basque ancestry, but there were also settlers of Andalusian, Catalan, and Moorish descent. The Peninsulares (governors born in Spain), mostly of Castilian ancestry, settled in the islands to govern their territory. Most settlers married the daughters of rajahs, datus, and sultans to reinforce the colonization of the islands. The Ginoo and Maharlika castes (royals and nobles) in the Philippines prior to the arrival of the Spaniards formed the privileged Principalía (nobility) during the early Spanish period.

Sangley Chinese merchant and Native Filipina of Manila by José Honorato Lozano

The Selden Map, connecting Quanzhou to Manila

The Urdaneta return route of the Manila-Acapulco galleon trade, connecting the Philippines to the Americas

Global trade routes of the Spanish and Portuguese Empires

The arrival of the Spaniards to the Philippines, especially through the commencement of the Manila-Acapulco galleon trade that connected the Philippines through Manila to Acapulco in Mexico, attracted new waves of immigrants from China, as Manila was already previously connected to the Maritime Silk Road and Maritime Jade Road, as shown in the Selden Map, from Quanzhou and Zhangzhou in Southern Fujian to Manila, maritime trade flourished during the Spanish period, especially as Manila was connected to the ports of Southern Fujian, such as Yuegang (the old port of Haicheng in Zhangzhou, Fujian). The Spaniards recruited thousands of Chinese migrant workers from "Chinchew" (Quanzhou), "Chiõ Chiu" (Zhangzhou), "Canton" (Guangzhou), and Macau called sangleys (from Hokkien Chinese: 生理; Pe̍h-ōe-jī: Sng-lí; lit. 'business') to build the colonial infrastructure in the islands. Many Chinese immigrants converted to Christianity, intermarried with the locals, and adopted Hispanized names and customs and became assimilated, although the children of unions between Filipinos and Chinese that became assimilated continued to be designated in official records as mestizos de sangley. The Chinese mestizos were largely confined to the Binondo area until the 19th century. However, they eventually spread all over the islands and became traders, landowners and moneylenders. Today, their descendants still comprise a significant part of the Philippine population especially its bourgeois, who during the late Spanish Colonial Era in the late 19th century, produced a major part of the ilustrado intelligentsia of the late Spanish Colonial Philippines, that were very influential with the creation of Filipino nationalism and the sparking of the Philippine Revolution as part of the foundation of the First Philippine Republic and subsequent sovereign independent Philippines. Today, the bulk of the families in the list of the political families in the Philippines have such family background. Meanwhile, the colonial-era Sangley's pure ethnic Chinese descendants of which, replenished by later migrants in the 20th century, that preserved at least some of their Chinese culture, integrated together with mainstream Filipino culture, are now in the form of the modern Chinese Filipino community, who currently play a leading role in the Philippine business sector and contribute a significant share of the Philippine economy today, where most in the current list of the Philippines' richest each year comprise Taipan billionaires of Chinese Filipino background, mostly of Hokkien descent, where most still trace their roots back to mostly Jinjiang or Nan'an within Quanzhou or sometimes Xiamen (Amoy) or Zhangzhou, all within Southern Fujian, the Philippines' historical trade partner with Mainland China.

In the 16th and 17th centuries, thousands of Japanese traders also migrated to the Philippines and assimilated into the local population. Many were assimilated throughout the centuries, especially through the tumultuous period of World War II. Today, there is a small growing Nikkei community of Japanese Filipinos in Davao with roots to the old Little Japan in Mintal or Calinan in Davao City during the American colonial period, where many had roots starting out in Abaca plantations or from workers of the Benguet Road (Kennon Road) to Baguio.

British forces occupied Manila between 1762 and 1764 as a part of the Seven Years' War. However, the only part of the Philippines which the British held was the Spanish colonial capital of Manila and the principal naval port of Cavite, both of which are located by the Manila Bay. The war was ended by the Treaty of Paris (1763). At the end of the war the treaty signatories were not aware that Manila had been taken by the British and was being administered as a British colony. Consequently, no specific provision was made for the Philippines. Instead they fell under the general provision that all other lands not otherwise provided for be returned to the Spanish Empire. Many Indian Sepoy troops and their British captains mutinied and were left in Manila and some parts of the Ilocos and Cagayan. The Indian Filipinos in Manila settled at Cainta, Rizal and the ones in the north settled in Isabela. Most were assimilated into the local population. Even before the British invasion, there were already also a large but unknown number of Indian Filipinos as majority of the slaves imported into the archipelago were from Bengal or Southern India, adding Dravidian speaking South Indians and Indo-European speaking Bangladeshis into the ethnic mix.

Leaders of the reform movement in Spain: left to right: José Rizal, Marcelo H. del Pilar, and Mariano Ponce (c. 1890)

Mestizos Sangley y Chino (Sangley Chinese or Chinese Mestizos), c. 1841 Tipos del País, watercolor by Justiniano Asuncion

A total of 110 Manila-Acapulco galleons set sail between 1565 and 1815, during the Philippines trade with Mexico. Until 1593, three or more ships would set sail annually from each port bringing with them the riches of the archipelago to Spain. European criollos, mestizos and Portuguese, French and Mexican descent from the Americas, mostly from Latin America came in contact with the Filipinos. Japanese, Indian and Cambodian Christians who fled from religious persecutions and killing fields also settled in the Philippines during the 17th until the 19th centuries. The Mexicans especially were a major source of military migration to the Philippines and during the Spanish period they were referred to as guachinangos and they readily intermarried and mixed with native Filipinos. Bernal, the author of the book "Mexico en Filipinas" contends, that they were middlemen, the guachinangos in contrast to the Spanish and criollos, known as Castila, that had positions in power and were isolated, the guachinangos in the meantime, had interacted with the natives of the Philippines, while in contrast, the exchanges between Castila and native were negligent. Following Bernal, these two groups—native Filipinos and the Castila—had been two "mutually unfamiliar castes" that had "no real contact." Between them, he clarifies however, were the Chinese traders and the guachinangos (Mexicans). In the 1600s, Spain deployed thousands of Mexican and Peruvian soldiers across the many cities and presidios of the Philippines.

Geographic distribution and year of settlement of the Latin-American immigrant soldiers assigned to the Philippines in the 1600s.

Location	1603	1636	1642	1644	1654	1655	1670	1672
Manila	900	446	—	407	821	799	708	667
Fort Santiago	—	22	—	—	50	—	86	81
Cavite	—	70	—	—	89	—	225	211
Cagayan	46	80	—	—	—	—	155	155
Calamianes	—	—	—	—	—	—	73	73
Caraga	—	45	—	—	—	—	81	81
Cebu	86	50	—	—	—	—	135	135
Formosa	—	180	—	—	—	—	—	—
Moluccas	80	480	507	—	389	—	—	—
Otón	66	50	—	—	—	—	169	169
Zamboanga	—	210	—	—	184	—	—	—
Other	255	—	—	—	—	—	—	—
	—	—	—	—	—	—	—	—
Total Reinforcements	1,533	1,633	2,067	2,085	n/a	n/a	1,632	1,572

With the inauguration of the Suez Canal in 1867, Spain opened the Philippines for international trade. European investors of British, Dutch, German, Portuguese, Russian, Italian, and French nationality were among those who settled in the islands as business increased. More Spaniards and Chinese arrived during the next century. Many of these migrants intermarried with local mestizos and assimilated with the indigenous population.

In the late 1700s to early 1800s, Joaquín Martínez de Zúñiga, an Agustinian Friar, in his Two Volume Book: "Estadismo de las islas Filipinas" compiled a census of the Spanish-Philippines based on the tribute counts (Which represented an average family of seven to ten children and two parents, per tribute) and came upon the following statistics:

Data reported for the 1800 as divided by ethnicity and province

Province	Native Tributes	Spanish Mestizo Tributes	All Tributes
Tondo	14,437-1/2	3,528	27,897-7
Cavite	5,724-1/2	859	9,132-4
Laguna	14,392-1/2	336	19,448-6
Batangas	15,014	451	21,579-7
Mindoro	3,165	3-1/2	4,000-8
Bulacan	16,586-1/2	2,007	25,760-5
Pampanga	16,604-1/2	2,641	27,358-1
Bataan	3,082	619	5,433
Zambales	1,136	73	4,389
Ilocos	44,852-1/2	631	68,856
Pangasinan	19,836	719-1/2	25,366
Cagayan	9,888	0	11,244-6
Camarines	19,686-1/2	154-1/2	24,994
Albay	12,339	146	16,093
Tayabas	7,396	12	9,228
Cebu	28,112-1/2	625	28,863
Samar	3,042	103	4,060
Leyte	7,678	37-1/2	10,011
Caraga	3,497	0	4,977
Misamis	1,278	0	1,674
Negros Island	5,741	0	7,176
Iloilo	29,723	166	37,760
Capiz	11,459	89	14,867
Antique	9,228	0	11,620
Calamianes	2,289	0	3,161
TOTAL	299,049	13,201	424,992-16

The Spanish-Filipino population as a proportion of the provinces widely varied; with as high as 19% of the population of Tondo province (The most populous province and former name of Manila), to Pampanga 13.7%, Cavite at 13%, Laguna 2.28%, Batangas 3%, Bulacan 10.79%, Bataan 16.72%, Ilocos 1.38%, Pangasinan 3.49%, Albay 1.16%, Cebu 2.17%, Samar 3.27%, Iloilo 1%, Capiz 1%, Bicol 20%, and Zamboanga 40%. According to the data, in the Archdiocese of Manila which administers much of Luzon under it, about 10% of the population was Spanish-Filipino. Across the whole Philippines, as estimated, the total ratio of Spanish Filipino tributes amount to 5% of the totality.

Mestizos de Español (Spanish Mestizos), by Jean Mallat de Bassilan, c. 1846

In the 1860s to 1890s, in the urban areas of the Philippines, especially at Manila, according to burial statistics, as much as 3.3% of the population were pure European Spaniards and the pure Chinese were as high as 9.9%. The Spanish Filipino and Chinese Filipino Mestizo populations also fluctuated. Eventually, many families belonging to the non-native categories from centuries ago beyond the late 19th century diminished because their descendants intermarried enough and were assimilated into and chose to self-identify as Filipinos while forgetting their ancestor's roots since during the Philippine Revolution to modern times, the term "Filipino" was expanded to include everyone born in the Philippines coming from any race, as per the Philippine nationality law. That would explain the abrupt drop of otherwise high Chinese, Spanish and mestizo, percentages across the country by the time of the first American census in 1903. By the 20th century, the remaining ethnic Spaniards and ethnic Chinese, replenished by further Chinese migrants in the 20th century, now later came to compose the modern Spanish Filipino community and Chinese Filipino community respectively, where families of such background contribute a significant share of the Philippine economy today, where most in the current list of the Philippines' richest each year comprise billionaires of either Chinese Filipino background or the old elite families of Spanish Filipino background.

Late modern

Filipina women in Filipiniana dress, (Manila, 1899).

After the defeat of Spain during the Spanish–American War in 1898, Filipino general, Emilio Aguinaldo declared independence on June 12 while General Wesley Merritt became the first American governor of the Philippines. On December 10, 1898, the Treaty of Paris formally ended the war, with Spain ceding the Philippines and other colonies to the United States in exchange for $20 million.

A native Filipina with Chinese, American / European and Japanese settlers in the Philippines, 1900

The Philippine–American War resulted in the deaths of at least 200,000 Filipino civilians. Some estimates for total civilian dead reach up to 1,000,000. After the Philippine–American War, the United States civil governance was established in 1901, with William Howard Taft as the first American Governor-General. A number of Americans settled in the islands and thousands of interracial marriages between Americans and Filipinos have taken place since then. Owing to the strategic location of the Philippines, as many as 21 bases and 100,000 military personnel were stationed there since the United States first colonized the islands in 1898. These bases were decommissioned in 1992 after the end of the Cold War, but left behind thousands of Amerasian children. The country gained independence from the United States in 1946. The Pearl S. Buck International Foundation estimates there are 52,000 Amerasians scattered throughout the Philippines. However, according to the center of Amerasian Research, there might be as many as 250,000 Amerasians scattered across the cities of Clark, Angeles City, Manila, and Olongapo. In addition, numerous Filipino men enlisted in the US Navy and made careers in it, often settling with their families in the United States. Some of their second- or third-generation families returned to the country.

Following its independence, the Philippines has seen both small and large-scale immigration into the country, mostly involving American, European, Chinese and Japanese peoples. After World War II, South Asians continued to migrate into the islands, most of which assimilated and avoided the local social stigma instilled by the early Spaniards against them by keeping a low profile or by trying to pass as Spanish mestizos. This was also true for the Arab and Chinese immigrants, many of whom are also post WWII arrivals. More recent migrations into the country by Koreans, Persians, Brazilians, and other Southeast Asians have contributed to the enrichment of the country's ethnic landscape, language and culture. Centuries of migration, diaspora, assimilation, and cultural diversity made most Filipinos accepting of interracial marriage and multiculturalism.

Philippine nationality law is currently based upon the principle of jus sanguinis and, therefore, descent from a parent who is a citizen of the Republic of the Philippines is the primary method of acquiring national citizenship. Birth in the Philippines to foreign parents does not in itself confer Philippine citizenship, although RA9139, the Administrative Naturalization Law of 2000, does provide a path for administrative naturalization of certain aliens born in the Philippines. Since many of the above historical groups came to the Philippines before its establishment as an independent state, many have also gained citizenship before the founding of either the First Philippines Republic or Third Republic of the Philippines. For example, many Cold-War-era Chinese migrants who had relatives in the Philippines attain Filipino citizenship for their children through marriage with Chinese Filipino families that trace back to either the late Spanish Colonial Era or American Colonial Era. Likewise, many other modern expatriates from various countries, such as the US, often come to the Philippines to marry with a Filipino citizen, ensuring their future children attain Filipino citizenship and their Filipino spouses ensure property ownership.

Social classifications

During the Spanish colonial period, Spaniards from Spain and Hispanic America mainly referred to Spaniards born in the Philippines (Spanish Filipinos) in Spanish: "Filipino/s" (m) or "Filipina/s" (f) in relation to those born in Hispanic America called in Spanish: "Americano/s" (m) / "Americana/s" (f) or "Criollo/s", whereas the Spaniards born in the Philippines themselves called the Spaniards from Spain as "Peninsular/es" with themselves also referred to as "Insular/es". Meanwhile, the colonial caste system hierarchy and taxation system during the Spanish Colonial Times dictated that those of mixed descent were known as "Mestizo/s" (m) / "Mestiza/s" (f), specifically those of mixed Spanish and native Filipino descent were known as "Mestizo/s de Español" (Spanish Mestizos), whereas those of mixed Chinese and native Filipino descent were known as "Mestizo/s de Sangley" (Chinese Mestizos) and the mix of all of the above or a mix of Spanish and Chinese were known as "Tornatrás". Meanwhile, the ethnic Chinese migrants (Chinese Filipinos) were historically referred to as "Sangley/es" (from Hokkien Chinese: 生理; Pe̍h-ōe-jī: Sng-lí; lit. 'business'), while the natives of the Philippine islands were usually known by the generic term "Indio/s" (lit. "Indian, native of the East Indies").

Filipinos of mixed ethnic origins are still referred today as mestizos. However, in common popular parlance, mestizos usually refer to Filipinos mixed with Spanish or any other European ancestry. Filipinos mixed with any other foreign ethnicities are named depending on the non-Filipino part. Historically though, it was the Mestizo de Sangley (Chinese Mestizo) that numbered the most among mestizos, though the Mestizos de Español (Spanish Mestizos) carried more social prestige due to the colonial caste system hierarchy that usually elevated Spanish blood and Christianized natives to the peak, while most descendants of the Mestizo de Sangley (Chinese Mestizo), despite assuming many of the important roles in the economic, social and political life of the nation, would readily assimilate into the fabric of Philippine society or sometimes falsely claim Spanish descent due to this situation.

Term	Definition
Peninsulares	Person of pure Spanish descent born in Spain ("from the Iberian Peninsula").
Americano	Person of Criollo (pure or almost pure Spanish), Castizo (3/4 Spanish, 1/4 Native American) or Mestizo (1/2 Spanish, 1/2 Native American) descent born in Spanish America ("from the Americas").
Filipinos / Insulares	Person of pure Spanish descent born in the Philippines ("from the Philippine Islands").
Mestizo de Español	Person of mixed Spanish and native Austronesian descent.
Tornatrás	Person of mixed Spanish and Chinese descent or mixed Spanish, Chinese and native Austronesian descent.
Mestizo de Sangley	Person of mixed Chinese or Japanese descent with native Austronesian descent.
Mestizo de Bombay	Person of mixed Indian and native Austronesian descent.
Indio (Christianized)	Person of pure native Austronesian descent who was Christianized, usually under the Spanish missionaries of the Catholic Church.
Sangley / Chino (Christianized)	Person of pure Chinese descent who was Christianized, usually by the Spanish missionaries of the Catholic Church.
Indio (Unchristianized)	Person of pure native Austronesian descent who was not Christianized.
Sangley / Chino (Unchristianized)	Person of pure Chinese descent who was not Christianized.
Moro	Person of pure native Austronesian descent who was Islamized.
Negrito	Person of pure indigenous pre-Austronesian descent, such as a member of the Aeta, Ati, Batak, Mamanwa, etc.

Marcelo Azcárraga Palmero, the only Spanish prime minister of mestizo (Filipino) descent

People classified as 'blancos' (whites) were the insulares or "Filipinos" (a person born in the Philippines of pure Spanish descent), peninsulares (a person born in Spain of pure Spanish descent), Español mestizos (a person born in the Philippines of mixed Austronesian and Spanish ancestry) and tornatrás (a person born in the Philippines of mixed Austronesian, Chinese and Spanish ancestry). Manila was racially segregated, with blancos living in the walled city of Intramuros, un-Christianized sangleys in Parían, Christianized sangleys and mestizos de sangley in Binondo and the rest of the 7,000 islands for the indios, with the exception of Cebu and several other Spanish posts. Only mestizos de sangley were allowed to enter Intramuros to work for whites (including mestizos de español) as servants and various occupations needed for the colony. Indio were native Austronesians, but as a legal classification, Indio were those who embraced Roman Catholicism and Austronesians who lived in proximity to the Spanish colonies.

People who lived outside Manila, Cebu and the major Spanish posts were classified as such: 'Naturales' were Catholic Austronesians of the lowland and coastal towns. The un-Catholic Negritos and Austronesians who lived in the towns were classified as 'salvajes' (savages) or 'infieles' (the unfaithful). 'Remontados' (Spanish for 'situated in the mountains') and 'tulisanes' (bandits) were indigenous Austronesians and Negritos who refused to live in towns and took to the hills, all of whom were considered to live outside the social order as Catholicism was a driving force in Spanish colonials everyday life, as well as determining social class in the colony. People of pure Spanish descent living in the Philippines who were born in Spanish America were classified as 'americanos'. Mestizos and africanos born in Spanish America living in the Philippines kept their legal classification as such and usually came as indentured servants to the 'americanos'. The Philippine-born children of 'americanos' were classified as 'Ins'. The Philippine-born children of mestizos and Africanos from Spanish America were classified based on patrilineal descent.

A mestiza de sangley woman in a photograph by Francisco Van Camp, c. 1875

The term negrito was coined by the Spaniards based on their appearance. The word 'negrito' would be misinterpreted and used by future European scholars as an ethnoracial term in and of itself. Both Christianized negritos who lived in the colony and un-Christianized negritos who lived in tribes outside the colony were classified as 'negritos'. Christianized negritos who lived in Manila were not allowed to enter Intramuros and lived in areas designated for indios.

A person of mixed Negrito and Austronesian ancestry were classified based on patrilineal descent; the father's ancestry determined a child's legal classification. If the father was 'negrito' and the mother was 'India' (Austronesian), the child was classified as 'negrito'. If the father was 'indio' and the mother was 'negrita', the child was classified as 'indio'. Persons of Negrito descent were viewed as being outside the social order as they usually lived in tribes outside the colony and resisted conversion to Christianity.

This legal system of racial classification based on patrilineal descent had no parallel anywhere in the Spanish-ruled colonies in the Americas. In general, a son born of a sangley male and an indio or mestizo de sangley female was classified as mestizo de sangley; all subsequent male descendants were mestizos de sangley regardless of whether they married an India or a mestiza de sangley. A daughter born in such a manner, however, acquired the legal classification of her husband, i.e., she became an India if she married an indio but remained a mestiza de sangley if she married a mestizo de sangley or a sangley. In this way, a chino mestizo male descendant of a paternal sangley ancestor never lost his legal status as a mestizo de sangley no matter how little percentage of Chinese blood he had in his veins or how many generations had passed since his first Chinese ancestor; he was thus a mestizo de sangley in perpetuity.

However, a 'mestiza de sangley' who married a blanco ('Filipino', 'mestizo de español', 'peninsular' or 'americano') kept her status as 'mestiza de sangley'. But her children were classified as tornatrás. An 'India' who married a blanco also kept her status as India, but her children were classified as mestizo de español. A mestiza de español who married another blanco would keep her status as mestiza, but her status will never change from mestiza de español if she married a mestizo de español, Filipino or peninsular. In contrast, a mestizo (de sangley or español) man's status stayed the same regardless of whom he married. If a mestizo (de sangley or español) married a filipina (woman of pure Spanish descent), she would lose her status as a 'filipina' and would acquire the legal status of her husband and become a mestiza de español or sangley. If a 'filipina' married an 'indio', her legal status would change to 'India', despite being of pure Spanish descent.

The de facto social stratification system based on class that continues to this day in the country had its beginnings in the Spanish colonial area with a discriminating caste system.

Испанские колонизаторы зарезервировали термин «Филиппин» для обозначения испанцев, родившихся на Филиппинах. Использование этого термина было позже расширено, чтобы включить испанские и китайские метисы или те, кто родился от смешанного китайского индиового или испанского происхождения. В конце 19 -го века Хосе Ризал популяризировал использование термина филиппинца для обозначения всех тех, кто родился на Филиппинах, включая Индио. Когда ему приказано подписать уведомление о его смертном приговоре, которое назвало его китайским метизом, Ризал отказался. Он пошел к своей смерти, сказав, что он был Индио Пуро .

После независимости Филиппин в Испании в 1898 году и слово филиппинское «официально» расширилось, чтобы включить всю популяцию Филиппин независимо от расового происхождения, согласно Закону о филиппинском национальности и, как описано в Ваенцлао Ретана , Дицционарио где он описал , где он описал, где он описал. определили филиппинцев следующим образом,

Все те, кто родился на Филиппинах без различия происхождения или расы.
Все те, кто родился на Филиппинах без различия происхождения или расы.

- Вацлао Э. Розничная торговля

• 
  Нативные филиппинцы, как показано в буквах Hydrophica и Chorographica Филиппин (1734)
• 
  Испанец и криолло разговаривают, в то время как индиос борет с Aetas на заднем плане. Деталь от харт гидрографии y Chorographica de las ylas filipinas.
• 
  « Mestizo de Mourning » (коренной филиппинец Mestizo) Хосе Гонорто Лозано
• 
  Родный езда на лошади от Хосе Гонорато Лозано
• 
  Ganger от Хосе Гонорато Лозано
• 
  Губернатор , в основном индио -происхождение. Живопись Хосе Хосе Хозано
• 
  Sangley PancitЛозанос
• 
  Damián Domingo Mestize de Sangley . , для солдата и художника
• 
  Типичный костюм семьи Принцип в конце 19 -го века. Выставка в музее виллы Эскадеро, Сан -Пабло, Лагуна , Филиппины.

Происхождение и генетические исследования

См. Также: Модели миграции на Филиппины , демографии Филиппин и этнические группы на Филиппинах

Миграция австронезийских народов и их языков .

Аборигенными поселенцами Филиппин были в основном негритовые группы. Негритос сегодня состоит из небольшого меньшинства общего населения страны и получил значительный генфол от австронезийских групп, а также еще более раннюю «базально-восточную азиатскую группу», в то время как современное австронезийское население не лишь незначительно показывает доказательства для примесей и тесно связана с другими людьми из Восточной/Юго -Восточной Азии . Были также иммиграции из австроазиатских , папуанских и южноазиатских народов.

Большинство населения филиппинцев - австронезийцы , лингвистическая и генетическая группа, чьи исторические связи лежат в юго -восточной Азии и юго -восточной Азии, но через древние миграции можно найти в качестве коренных народов , простирающих морской у побережья Африки. Нынешняя преобладающая теория по экспансии Австронезии утверждает, что австронезийцы поселили Филиппинские острова через последовательные миграции на юг и на восток от неолитических австронезийских популяций Тайваня .

Другие гипотезы также были выдвинуты на основе лингвистических, археологических и генетических исследований. К ним относятся происхождение из материкового южного Китая (связывая их с культурой Лянжу и культурой Тапенгкэна , впоследствии перемещенным или ассимилированным расширением носителей китайско-тибетских языков ); происхождение in situ от континентального шельфа Сундаленда до повышения уровня моря в конце последнего ледникового периода (ок. 10 000 до н.э.); или комбинация двух ( гипотеза Nusantao Maritime Trading и Communice Network ), которая выступает за культурную диффузию, а не серию линейных миграций.

Генетика

Основная статья: Генетические исследования филиппинцев

Результаты массового исследования ДНК, проведенного Национальным географическим «Генографическим проектом», основанным на генетических тестах 80 000 филиппинских народов на National Geographic в 2008–2009 годах, показали, что средние филиппинские гены составляют около 53% Юго -Восточной Азии и Океания, 36% Восточной Азии, 5% Южной Европы, 3% Южной Азии и 2% коренных американцев.

Согласно генетическому исследованию, проведенному исследовательской программой Kaiser Permanente (KP) по генам, окружающей среде и здоровью (RPGEH), большинство выбранных самоидентифицированных филиппинцев имеют «скромные» количества европейского происхождения, согласующегося с более старой примеси.

Стоматологическая морфология

Стоматологическая морфология дает подсказки о доисторической миграции схемы миграции Филиппин, причем стоматологические закономерности Синодонта происходят в Восточной Азии, Центральной Азии, Северной Азии и Америке. Образцы Сунддадонта встречаются в Юго -Восточной Азии, а также на основной массе Океании. Филиппинцы выставлены Sundadonty , и считаются более обобщенной зубной морфологией и более длинным происхождением, чем его потомство, Sinodonty.

Исторические отчеты

Опубликованная в 1849 году, в каталоге Alfabetico de Apellidos содержится 141 страницы фамилий с испанскими и латиноамериканскими коренными корнями.

Автор испанского генерал-губернатора Нарцисо Клаверии и Залдуа и Доминго Абеллы, каталог был создан в ответ на указ 21 ноября 1849 года, который дал каждому филиппинцу фамилию из книги. Указ на Филиппинах был создан для выполнения испанского колониального постановления, который стремился обратиться к колониальным субъектам, у которых не было фамилии. Это объясняет, почему большинство филиппинцев имеют одни и те же фамилии, как и многие латиноамериканцы сегодня, не имея испанского происхождения.

Августинский монах, Хоакин Мартинес де Зуньига, в 1800-х годах, измерял различные соотношения испанских-метизом в процентах от населения различных провинций, с такими диапазонами, как: 19,5% населения Тондо (самая населенная насечка провинция), к пампанге. (13,7%), Cavite (13%) и Bulacan (10,8%) до 5%в CEBU и отсутствуют в изолированных провинциях. В целом, все Филиппины, даже включая провинции без испанского расчета, как суммировалось, средний процент испанских филиппинских дани составляет 5% от общей численности населения. Книга «Межколониальная близость, которая полагает латынь/o Америки на Филиппины, 1898–1964 гг. Паула С. Парк,« цитируя »Forzados y Reclutas: Los Criollos novohispanos en Asia (1756-1808)» дала число поздних мексиканских солдат-иммигрантов. На Филиппинах, привязанную к числу 35 000 иммигрантов в 1700 -х годах, В филиппинском населении, которое было всего около 1,5 миллионов, Таким образом, латиноамериканцы сформировали 2,33% населения.

В связи с этим, обследование населения, проведенное немецким этнографом Федом Джагором, пришло к выводу, что 1/3 Лусона, в котором находится половина населения Филиппин, имела различные степени испанского и мексиканского происхождения.

Между тем, согласно более старым записям, хранящимся в Сенате Филиппин было около 1,35 млн. Этнических (или чистого) китайца , в филиппинском населении , в то время как филиппинцы с любым китайским происхождением составляли 22,8 миллиона населения.

Текущая иммиграция

Основная статья: иммиграция на Филиппины

Недавние исследования в течение 2015 года, от 220 000 до 600 000 американских граждан, проживающих в стране. Есть также 250 000 амеразцев в Анжелес -Сити , Маниле, Кларке и Олонгапо .

Языки

Основные статьи: языки Филиппин и Филиппинские языки

Корентные (родные) филиппинские языки, на которых говорят по всей стране, на которых есть наибольшее количество ораторов в конкретном регионе, причем тагальс является крупнейшим. Обратите внимание, что в регионах, отмеченных черными бриллиантами, язык с большинством ораторов обозначает меньшинство населения.

У австронезийских языков на Филиппинах говорилось на протяжении тысячелетий. Согласно исследованию, проведенному Марком Донохью из Австралийского национального университета и Тима Денхэма из Университета Монаш, нет никаких лингвистических доказательств для упорядоченного рассеяния австронезийских языков из Тайваня и на остров Юго-Восточной Азии (ISEA. ) Многие принятые слова из санскрита и тамильского языка были включены во время сильной волны индийского (индуистского) культурного влияния , начиная с 5-го века до н.э., как и его соседей Юго-Восточной Азии. Китайские языки также обычно говорили среди торговцев архипелага. Однако с появлением ислама арабский язык и персидский вскоре вскоре пришли, чтобы вытеснить санскрит и тамильский как святые языки. Начиная со второй половины 16 -го века, испанский был официальным языком страны, более трех веков, когда острова управлялись через Мехико от имени Испанской империи. В 19 -м и начале 20 -го веков испанский был предпочтительным языком среди илустрадос и образованных филиппинцев в целом. Однако существуют значительные разногласия в той степени, в которой испанский используется за пределами этого. Утверждалось, что Филиппины были менее латиноамериканскими, чем Канарские острова и Америка , при этом испанский был принят только правящим классом, участвующим в гражданской и судебной администрации и культуре. Испанский был языком всего около десяти процентов филиппинского населения, когда испанское правление закончилось в 1898 году. Как лингва франка или креольский язык филиппинцев, основные языки страны, такие как Чавакано , Себуано , Тагальский , Капампанган , Пангасинан , Бикол , Хилигайнон , Варай-Варай и Илокан , ассимилировали различные слова и выражения испанского кастия.

Чавакано является единственным испанским креольским языком в Азии. Его словарный запас составляет 90 процентов по -испански, а оставшиеся 10 процентов - это смесь преимущественно португальского , Хилигайнона и немного английского языка. Чавакано считается институтом Сервантесом испанским языком.

В отличие от этого, другое мнение заключается в том, что соотношение населения, которое говорило по -испански как их родной язык в последнее десятилетие испанского правления, составило 10% или 14%. Говорят, что дополнительные 60% говорили по -испански как на втором языке до Второй мировой войны, но это также оспаривается относительно того, говорил ли этот процент «на кухне по -испански», который использовался в качестве рыночного лингва по сравнению с теми, кто был фактическим беглым носителями испанского. Полем

В 1863 году испанский указ представил универсальное образование , создав бесплатное государственное обучение на испанском языке, но он никогда не был реализован даже до появления американской аннексии. Это был также язык Филиппинской революции , и Конституция Малолоса 1899 года объявила об этом как «официальный язык» первой Филиппинской Республики , хотя и временным официальным языком. Испанский продолжал быть преобладающей лингва франка, используемой на островах элитным классом до и во время американского колониального режима. После американской оккупации Филиппин и навязывания английского языка общее использование испанского языка постепенно снижалось, особенно после 1940 -х годов.

Согласно Этнологу , на Филиппинах рассказывается около 180 языков. Конституция Филиппин 1987 года наложила филиппинский язык как национальный язык и обозначает его вместе с английским языком , как один из официальных языков . Региональные языки обозначены как вспомогательные официальные языки . Конституция также предусматривает, что испанский и арабский язык будут способствовать добровольной и необязательной основе.

, в которых не менее 1 000 000 коренных и коренных ораторов , Илокано , Хилигайнон , Варай , Центральный Бикол Капампанган , Пангасинан , Чавакано ( креоль , Другие филиппинские испанский , его языки в стране Албай -Кеоле -Себуано , Суриганон , Масакано , Акланон и Ибанаган. ​28-буквенный современный филиппинский алфавит , принятый в 1987 году, является официальной системой письма. Кроме того, в каждом языке этнической принадлежности есть свои собственные сценарии письма и набор алфавитов, многие из которых больше не являются отчетом.

Религия

Основная статья: религия на Филиппинах

Преданные стекаются в базилику Миноре -дель Санто Ниньо во время новены.

Согласно тогдашнему Национальному статистическому управлению (NSO) по состоянию на 2010 год, более 92% населения были христианами , причем 80,6% заявляли о римско -католицизме . Последний был введен испанским, начиная с 1521 года, и в течение более 330-летней колонизации островов им удалось преобразовать подавляющее большинство филиппинцев, в результате чего Филиппины стали крупнейшей преимущественно католической страной в Азии. Существуют также большие группы протестантских конфессий, которые либо выросли, либо были основаны после обречения католической церкви в американский колониальный период . Доморощенная Иглесия Ни Кристо в настоящее время является крупнейшей церковью, штаб -квартира которой находится на Филиппинах, за которой следует объединенная церковь Христа на Филиппинах . Iglesia Filipina Independiente (также известная как Аглипаянская церковь) была более ранним развитием и является национальной церковью, непосредственно в результате Филиппинской революции 1898 года . Другие христианские группы, такие как Церковь победы , , Эдди Вильянуэва, основанный и возглавлял Иисус -Господь Церковь , Чудо -крестовый поход Иисуса , мормонизм , православие и свидетели Иеговы имеют видимое присутствие в стране.

Вторая по величине религия в стране - ислам , по оценкам в 2014 году учитывать от 5% до 8% населения. на Филиппинах в основном сконцентрирован на юго -западе Минданао и Архипелага Сулу , который, хотя и является частью Филиппин, очень близки к соседним исламским странам Малайзии Ислам и Индонезии . Мусульмане называют себя Моросом , испанским словом, которое относится к маврам (хотя две группы имеют небольшую культурную связь, кроме ислама).

Исторически, древние филиппинцы держали анимистские религии, на которые повлияли индуизм и буддизм , которые были привезены торговцами из соседних азиатских государств. Эти коренные филиппинские народные религии по -прежнему присутствуют среди населения, с некоторыми общинами, такими как AETA , Igorot и Lumad , имеющие некоторые сильные приверженцы и некоторые, которые смешивают убеждения, происходящие из коренных религий с убеждениями из христианства или ислама.

По состоянию на 2013 год , религиозные группы вместе, составляющие менее пяти процентов населения, включали сикхизм , индуизм , буддизм , адвентисты седьмого дня , Объединенная Церковь Христа , Объединенные методисты , епископальная церковь на Филиппинах , Собрание Бога , Церковь Иисуса Христа последнего -день святых (мормоны) и филиппинские (южные) баптисты ; и следующие внутри страны установленные церкви: Иглесия Ни Кристо (Церковь Христа), Филиппинская независимая церковь (Аглипаян), Международная церковь Божьей Церкви , Иисус - Господь Церковь и Царство Иисуса Христа, имя выше каждого имени . Кроме того, есть Люмад , которые являются коренными народами различных анимистических и синкретических религий.

Диаспора

Основная статья: зарубежные филиппинцы

Дополнительная информация: филиппинцы в столичном районе Нью -Йорка и филиппинцах на Гавайях

Зрители на ежегодном параде Дня независимости Филиппин на Мэдисон -авеню в Манхэттене , Нью -Йорк

В настоящее время существует более 10 миллионов филиппинцев, которые живут за границей. Филиппинцы образуют этническую группу меньшинства в Америке, Европа, Океания, Ближний Восток и другие регионы мира.

По оценкам, в Соединенных Штатах насчитывается четыре миллиона американцев филиппинского происхождения и более 300 000 американских граждан на Филиппинах. По данным Бюро переписей США, иммигранты из Филиппин составили вторую по величине группу после Мексики, которая искала воссоединение семьи .

Филиппинцы составляют более трети всего населения северных Марианских островов , американской территории в северной части Тихого океана и большей части населения Гуама , Палау, Британской территории Индийского океана и Сабаха .

Смотрите также

• Испанский филиппинец
• Китайский филиппинец
• Филиппинские американцы

Публикации

• Питер Беллвуд (июль 1991). «Австронезийское рассеяние и происхождение языков». Scientific American . 265 (1): 88–93. Bibcode : 1991sciam.265a..88b . doi : 10.1038/Scientificamerican0791-88 .
• Беллвуд, Питер; Фокс, Джеймс; Трион, Даррелл (1995). Австронезийцы: исторические и сравнительные перспективы . Кафедра антропологии, Австралийский национальный университет. ISBN  978-0-7315-2132-6 .
• Питер Беллвуд (1998). «Тайвань и предыстория австронезийцев, говорящих на народах». Обзор археологии . 18 : 39–48.
• Питер Беллвуд; Алисия Санчес-Мазас (июнь 2005 г.). «Человеческие миграции в Континентальной Восточной Азии и Тайване: генетические, лингвистические и археологические данные». Текущая антропология . 46 (3): 480–485. doi : 10.1086/430018 . S2CID   145495386 .
• Дэвид Бланделл. «Австронезийский отвратительный». Информационный бюллетень китайской этнологии . 35 : 1–26.
• Роберт Блэн (1985). «Австронезийская родина: лингвистическая перспектива». Азиатские перспективы . 20 : 46–67.
• Питер Фуллер (2002). «Азиатско -Тихоокеанское исследование» . Читая полную картину . Канберра, Австралия: Исследовательская школа Тихого океана и азиатских исследований. Архивировано из оригинала 27 сентября 2011 года . Получено 28 июля 2005 года .
• Пенни, Ральф; Пенни, Ральф Джон (2002). История испанского языка . Издательство Кембриджского университета. ISBN  978-0-521-01184-6 .
• «Домашняя страница лингвиста доктора Лоуренса Рейда» . Получено 28 июля 2005 года .
• Малкольм Росс; Эндрю Паули (1993). Австронезийская лингвистическая лингвистическая история. Ежегодный обзор ежегоднойпологии 22 : 425–4 doi : 10.1146/annurev .
• Фредерик Х. Сойер (1900). Жители Филиппин . Библиотека Александрии. ISBN  978-1-4655-1185-0 .
• Скотт, Уильям Генри (1984). Предогипанические исходные материалы для изучения Филиппинской истории . Новый день издатели. ISBN  978-971-10-0227-5 Полем Получено 5 августа 2008 года . ISBN   978-971-10-0226-8 .
• Джон Эдвард Террелл (декабрь 2004 г.). «Введение:« Австронезия »и Великая австронезийская миграция». Всемирная археология . 36 (4): 586–591. doi : 10.1080/0043824042000303764 . S2CID   162244203 .
• Zaide, Sonia M. (1999) [1994]. Филиппины: уникальная нация . All Nations Publishing. ISBN  978-971-642-071-5 .
• Джокано, Ф. Ланда (2001). Филиппинская предыстория: заново открытие предколониального наследия Кесон -Сити: Punlad Research House, Inc. ISBN  978-971-622-006-3 .

Внешние ссылки

• СМИ, связанные с людьми Филиппин в Wikimedia Commons