Spanish Influence on Language Essay Example

the Filipinos, they were also reshaping Filipino culture and society to align with Spanish norms. As a result, the imposition of Roman Catholicism had a lasting impact on the Philippines.

The influence of the Spanish people on the Filipinos is evident in various aspects of our culture. They not only taught us their trades, manners, customs, language, and habits, but also left a lasting impact on how we tell time ("alas singko y media"), count ("uno, dos, tres"), and even choose our family names (De la Cruz, Reyes, Santos, etcetera). The Filipino populace readily embraced Spanish Roman Catholic Christianity, with little questioning. To ensure their assimilation and conversion, the Spanish authorities gathered the scattered Filipino population into concentrated village settlements under the watchful eye of the friars. This deliberate policy led to the establishment of the current system of organizing villages, towns, and provinces. Furthermore, these compact villages, situated near Roman Catholic Churches, allowed the regular clergy to rouse the villagers each day, summon them for mass, and subject them to religious indoctrination and catechetical instruction.

The Church's involvement in the lives of the people, encompassing all stages from birth to death, allowed it to assume a central role. However, the understanding of the Roman Catholic Church's principles and doctrines by the natives remains uncertain. It is believed by some scholars that the Spanish only provided a superficial Christianization, with most Filipinos learning prayers and chants mechanically, without comprehension. Consequently, some of the indigenous population merely adopted Christianity in name.

Despite the fact that many Filipinos fiercely defended the Catholic faith, it cannot be denied that they also benefitted from it. The Church, along with its passionate

missionaries, introduced new agricultural techniques and procedures to the Filipinos. These methods were brought over from Mexico, which was one of Spain's colonies in the New World. Before the arrival of Castilian rule, the natives practiced swiddening or slash-and-burn agriculture. This involved clearing land, burning vegetation, removing rocks, and planting seeds. However, things changed when the missionaries taught the Filipinos horticultural techniques that required more intensive cultivation and better irrigation to lessen their reliance on rainfall.

During the Spanish colonization in the Philippines, the Spanish friars had a significant impact on Filipino society. They taught innovative farming techniques and introduced new crops like maize, avocado, tomato, and cacao (used for chocolate production). The friars also imparted skills in reading, writing, painting, baking, locksmithing, and other trades. Additionally, they played a pivotal role in constructing opulent Baroque-style churches that still exist today across the country. These architectural marvels symbolize Spain's cultural influence on Filipino life with their ornate facades, artworks, sculptures, and Roman Catholic rituals. While local labor was employed under Spanish supervision to build these sanctuaries for Catholic worship , they also showcased Filipino artistic talents.

The majority of carpenters, masons, craftsmen, and artisans in the Philippines were Filipinos. Therefore, the architectural and building style in the country was greatly influenced by the Roman Catholic Church and religion. Additionally, various aspects of Filipino culture like dances, songs, paintings, and literary writings were deeply affected by the rituals and festivities of the Church. The Church provided many opportunities for solemn ceremonies and joyful celebrations known as "fiestas," which often extended beyond Catholic churches to the streets. These lively religious processions involved people from all walks of life and

showcased colorful pageantry. It was customary to have dining, drinking, and merrymaking alongside or after these religious activities. During these fiestas, local cuisine included Spanish culinary specialties such as "paella," "arroz valenciana," and "lengua."

The rites and feasts provided relief from the monotonous life in the village, allowing people to release their social and economic frustrations and fostering a sense of community. Additionally, it is important to mention that the Filipino languages were enriched by the Spaniards through lexicographic studies carried out by the friars. Numerous Spanish words were incorporated into Tagalog and Visayan languages. Interestingly, these Spanish words seamlessly fit into the phonetic patterns of Filipino languages and remain commonly used in everyday transactions among Filipinos. Examples include "mesa" (table), "adobo" (marinated cooked food), and others.

Despite their efforts to overthrow Filipino culture, the friars paradoxically produced remarkable studies on Filipino culture and languages. The Spanish influences have deeply infiltrated the Filipino culture and have been wholeheartedly embraced by the Filipino people. These influences, whether positive or negative, have effectively thrust the Filipinos into the realm of Spanish culture and civilization.

Despite the cultural influences from Spain, the Filipinos did not simply accept them passively. They demonstrated their adaptability and willingness to learn while still preserving their traditional values. This involved using critical thinking and discernment to differentiate between what was significant and insignificant. As a result, they selectively embraced the new ideas and customs introduced by the Spaniards in the Philippine Islands. In contrast, the United States army concentrated its colonial endeavors exclusively on Equatorial Guinea and Morocco in Africa.

Besides the sorrow caused by the military defeat and the disdain towards the United States for diminishing

prestige and influence during an era when a nation's power relied on controlled territory, it is crucial to differentiate between colonies in the Caribbean (particularly Puerto Rico and Cuba) and those in the Pacific (mainly Micronesia and the Philippines). The loss of control over Cuba weakened cultural and economic ties between these two territories. The repatriation of capital was so significant that many major Spanish banks at that time were funded with money sent from Cuba around the turn of the century. In contrast, connections with the Philippines were not as strong, leading to a gradual sense of relief among people back in Spain who believed they were liberated from a burdensome responsibility. Little profit was gained from this colonization, and governance in Manila was widely viewed as inefficient and heavily influenced by religious orders. The only "benefit" after three hundred years of ruling over the Philippines was seen as saving souls, but even this justification did not resonate positively with an increasingly anti-clerical intellectual group in Spain.In the case of the Philippines and Micronesia, the United States provided assistance, but this was not true for Cuba, as it held a special place in their empire. After exploring the Far East, attention shifted away from those regions. The focus now solely lay on the unfamiliar and surface-level understanding became more important.

The official relations between Spain and the area decreased significantly, leading to considerations of closing down either the embassy in Tokyo or the one in Beijing. Throughout the 20th century, events occurring in the area were undermined, along with the fate of the former colonies there. Despite token acknowledgments of strong ties and the Hispanic

identity of the Philippines, these were merely symbolic and did not carry much weight. However, private connections between Spain and East Asia remained significant and continued to operate independently of official support. These ties were mainly driven by private interests and persisted after 1898.

I find it necessary to discuss various interests, including commercial, cultural, demographic, and missionary interests. I have chosen to exclude political interests due to their limited importance and volatile nature. The year 1945 is selected as a reference point because it marks the lowest point in Spanish presence in Asia, although some of the compiled information predates the Pacific War. Additionally, after the war, official relations with East Asian governments took precedence over Spanish interests in Asia, thus diminishing their significance in shaping Madrid's policies.

Economic Interests

In the case of China and Japan, economic interests were the only remaining connections between Madrid and Tokyo or Beijing. However, these interests were not particularly significant. Prior to the war, wine was the main Spanish export product, which remained relatively stable in terms of quantities sold.

The importance of canned foods and ores followed the previously mentioned items. The imports mainly consisted of semi-manufactured goods, including specific items from each country, such as Japanese silk and Philippine tobacco and sugar. Occasionally, rice was also imported. However, it is challenging to determine the exact figures and specific features due to the exchange of merchandise in ports like Singapore, Hong-Kong, or Port Said near the Suez Channel. The absence of a strong entrepreneurial structure greatly affected Spanish trading in the Far East, similar to the challenges faced in other parts of the world. Small family businesses with limited resources

dominated export-import activities in ports like Kobe and Shanghai. These businesses primarily operated as locally based agents, purchasing goods on behalf of their clients, assessing merchandise, overseeing shipments, and making payments through bank loans. However, in these cases, the money was withheld until receiving proper authorization for the money order.

The Spanish Civil (1936) and Sino-Japanese (1937) Wars had a negative impact on business in the affected ports. These wars resulted in a decline in mutual trading activities, and after Franco's Nacionales took over, the Spanish exchange policy further restricted access to foreign currency. Consequently, workers and owners of small companies had to find employment with companies from other countries. One frequently mentioned issue was the absence of a Spanish navigation line connecting the Philippines and Spain, despite some routes making stopovers in Barcelona. It is important to note that although under different colonial rulers, Spanish commercial interests in the Philippines remained significant during this period. However, there is limited knowledge about direct affiliations between Spanish companies or branches and their counterparts in the Philippines due to their wealth and profits primarily coming from exporting to the United States. Further research is needed to fully explore these interests.The direct trade between Spain and the Philippines saw an increase in growth from 1898 until the years before the inauguration of the 2nd Spanish Republic in 1931, reaching a total of 13-14 million pesetas. However, this amount decreased to 4 million in 1936 with the start of the Spanish War.

From 1908 onwards, the Philippines had been exporting more goods to Spain than it imported. However, this trade imbalance was counterbalanced by the capital sent to Spain. These funds

originated from various sources including income from Philippine properties owned by individuals residing in Spain, pensions sent to relatives in Spain by Filipino workers, and money acquired from the liquidation of interests held by repatriated Spaniards (1). In the period preceding the Pacific War, two factors affected the relationship between the Philippines and Spain. Firstly, there was a significant decline in profits from speculative capital investments, particularly in gold mining (2). Secondly, a large-scale denationalization occurred among members of the elite in the Philippines who had previously held Spanish citizenship (3). Consequently, Spanish management of Philippine foreign trade dropped significantly from around two-thirds in the 1920s to a very small percentage after the Pacific War. This shift primarily resulted from Spanish managers and businessmen changing their nationalities rather than experiencing a decline in their financial fortunes. Nonetheless, their wealth continued to increase irrespective of their passport status. The most influential Spanish company operating in pre-war Philippines was Compania General de Tabacos de Filipinas or Tabacalera.

Created in 1881 in Barcelona with French capital, Tabacalera is a company that experienced significant growth during the early 20th Century, largely influenced by the American period. This expansion occurred primarily in the Philippines, where it played a crucial role in providing sustenance to many individuals, including approximately 200 Spanish citizens. As a prominent player in the Philippine export market, Tabacalera was involved in various industries, such as tobacco, sugar, copra, and coconut oil. The company also imported products like Spanish wine, olive oil brands, and canned food. Additionally, Tabacalera owned subsidiary companies like "Tabacalera Steamship Co.", "Central Azucarera de Tarlac", "Central Azucarera de Bais", and "Compania Celulosa de Filipinas".

These societies

in the Philippines were governed by the laws of the country, even though they were partially or entirely owned by Spanish individuals or entities. Some notable Spanish companies included "Banco de la Islas Filipinas", "Banco Hipotecario de Filipinas", "Philippine Sugar Estates Inc.", "La Insular, Fabrica de Tabacos y Cigarrillos", "La Yebana, Fabrica de tabacos y cigarrillos", "Commonwealth Insurance Co.", and "Tuason y Sampedro", among others in various industries. The influence of Spanish families in these businesses far surpassed those in Shanghai or Kobe. These businesses served as a representation of the power held by prominent Spanish families, such as "Ayala & Co."

The options for the company name include "Elizalde & Co.", "Lizarraga Hnos.", "Roxas & Cia", "A. Soriano & Cia", and "R. Perez Samanillo".

The Ayala and Perez Samanillo groups primarily served as managers for the families' real estate, while the other groups operated similarly to Tabacalera, engaging in a wide range of businesses. Among them all, Andres Soriano emerged as the key figure and leader of the Spanish community before the war. His assets encompassed gold mines, real estate, and the lucrative conglomerate known as "San Miguel Brewery". Although there is limited information about his ventures in Spain, he would occasionally spend up to six months per year on the peninsula. A dissenting source claimed that his businesses included "Editorial Calleja" and there were speculations about his alleged involvement in the black market for dollar exchange. Following the conclusion of the Spanish War, Soriano was honored with the Great Cross of Naval Merit and enjoyed direct access to Franco's headquarters.

The connection between these Filipino-Spanish capital and the Chinese mainland appears to be significant, as they

were following the path of Chinese immigrants that greatly influenced the Philippine economy. One example is the "Chino-Spanish Trading Co.", an import-export company led by Francisco Aboitiz. Another example is the Jai-Alai courts, managed by Teodoro Jauregui, a Basque who himself had been a pelotari. The Jai-Alai Courts operated in Shanghai, Tientsin, and Manila under companies of various nationalities, but were regarded as one of the major businesses owned by Spaniards.

(6) The Spanish situation and influence in China differed from that in the Philippines. Their economic power was limited and the end of their privileges was foreseeable due to the Unequal Treaties, as had already happened in Japan and Siam. Spain enjoyed certain privileges, like operating easily in foreign concessions and benefiting from extraterritoriality, but these would soon come to an end and were dependent on the decisions of major powers.

Cultural Interests

When considering the cultural ties between Spain and East Asia, it is important to distinguish between former colonies and non-colonized territories. There were no particular affinities between China or Japan and Spain, and their perceptions of each other were largely based on second-hand information received through English-speaking channels. Some direct information came from Spaniards or Latinamericans living in Asia who contributed to journals or newspapers in Spain. However, religious publications written by missionaries did not reach the general public.

Even territories where Spanish presence was sporadic, such as Pohnpei in Micronesia which was occupied only in the late 19th century, showed little affinity with Spain. Not only China and Japan but also these territories lacked cultural connections. Of course, the Philippines and Guam had stronger cultural ties to Spain, but it is important to note

that their sense of identity was much weaker compared to Latin American countries. Despite this, the Spanish language and Catholic religion continue to play significant roles even today. At the start of the Pacific War, the Spanish language still had a prominent place in Philippine society.

Around 1 million people, primarily middle-upper and upper classes, used Spanish as a language for communication among themselves. It also maintained its status as the official language for law and administration, as well as a lingua franca in trading alongside English. Interestingly, Spanish played a unique role in Filipino and Guamanian societies. Despite being a colonial language, it took on an anti-colonial character, serving as a form of national identification and resistance against the United States, symbolized by English. This role extended beyond just the Spanish community.

In terms of religion, the vast majority of the native population in the Philippines practiced Catholicism. In Micronesia, Catholicism was followed by an equal number of people as Protestantism, although the proportion varied across different islands. The overall perception of Spanish cultural identity was not as prominent compared to other cases, as it had become deeply assimilated within society and its structure. Spain did not make significant efforts to strengthen these cultural links, despite sporadic mentions in the Peninsula about the mutual affinities and shared history between Spain and its colonies.

Furthermore, although the ties between the Philippines and Spain were mainly limited to specialized or closely connected groups such as families or missionaries, Hispanic identity extended beyond the community. Spanish-language newspapers were widely read and the community invited academics, public speakers, poets, and writers to visit the islands for artistic exhibitions or conferences. These

efforts to maintain a direct connection with Spain during the first half of the 20th century demonstrate that cultural ties remained strong, largely due to the initiatives of the Philippine side. The preservation of Hispanism carried its own weight, primarily influenced by the Archipelago.

Missionary Interests

The Catholic religion remained a vital aspect of Spanish dominance in the Philippines.

Despite there being approximately 3.5 million Catholics in China and fewer in other parts of the region, missionaries from religious orders with members of various nationalities became the main Spanish presence in the Asia-Pacific region during the first half of the 20th century. These Orders were characterized by their transnationality and allowed for changes in ownership when necessary. For example, when Spain lost Extraterritoriality Rights in China in 1937, or when the Jesuits decided to replace Spaniards with Americans in the early 1920s in order to better adapt to new rulers.

During the Spanish colonial period, the economic resources owned by religious orders made the Philippines a significant point for religious presence in the Asia-Pacific region. These resources financially supported missions and provided instructions to missionaries. For instance, missionaries traveling to Asia would first go to Manila, where the Orders had their Conventos Madre (Santo Domingo, San Agustin, or San Nicolas), before being sent to their assigned destinations. The presence of regular Spanish clergy during the Pacific War was mainly seen through the Dominican Fathers in the Japanese Archipelago. They were primarily located in poor rural areas on the island of Shikoku.

The Matsuyama Church, located in Ehime Prefecture, served as the seat of the Vicariate. In Takamatsu, Kagawa Prefecture, another group resided. Additionally, there was a nursery in Niihama and

a church in Uwajima, both situated in Ehime Prefecture. In Kochi Prefecture, there was a church specifically for children in Enoguchi. Due to the decreased number of Spanish Jesuits in Japan, they were joined by priests of various nationalities who resided in Yamaguchi, which is the capital of Yamaguchi Prefecture, and Kojimachi in Tokyo. Among the nuns, both the Mercedarian Sisters of Berriz and the Handmaids of the Sacred Heart operated schools in Tokyo; the former in Koenji and the latter in Azabu. The Adoratrix of the Most Holy Sacrament had residences in Yokohama and Kojimachi.

There was also a Franciscan in Fujisawa (Kanagawa Prefecture) and two Sisters of San Mauricio. (11) In Micronesia, there were frequent changes of colonizers after the Spanish departure, but the missionaries managed to maintain a strong presence. This was partly because many did not desire to be assigned to these islands. The Agustinians from Spain were replaced by Germans until World War I, when the Japanese took over and maintained control over many territories conquered during the conflict. Tokyo requested the Vatican to send missionaries from countries that had maintained neutrality in the conflict. Therefore, the Spaniards returned to proselytize, this time as Jesuits who had no other choice but to accept instructions from the Pope. (12) They established residences in Yap, Palau, Chuuk and Pohnpei.

The "Nanyo (South Seas) Commission" established in 1937 required missionaries to speak Japanese, leading some of them to travel to Japan for language training. In Guam, there were no significant changes after the island was purchased by the Americans from Spain. Following the Spanish defeat, the Agustinians were ousted and the territory came under American

rule, with Spanish Capuchins assuming jurisdiction until 1936 when American Missionaries from the same order were dispatched. This marked the start of a progressive transformation, and by the onset of the Pacific War, only two Spaniards remained: Bishop Monsignor Olano and his secretary, Ramon Jauregui.

(13) It is more convenient to list the Spanish clergy in the Philippines in alphabetical order due to their extensive presence until the Pacific War. The Agustinian Recollects arrived in 1608 and were responsible for various locations, including Palawan, the Apostolic Prefecture, the Bacolod Diocese, the San Nicolas de Tolentino convent, the Convent-Church in San Sebastian, another convent in Cebu, and the Institute Santo Tomas at Villanueva (San Carlos, Negros Occidental). The Agustinians were the first religious group established in the Philippines in the 1570s. They oversaw the Convent of San Agustin in Intramuros and the Convents of Santo Nino in Cebu and Iloilo, while also administering parishes in Pampanga, Iloilo, and Cebu.

The Benedictines arrived in the Philippines in 1895 with the aim of replacing Spanish members. However, their plans were disrupted when the Pacific War broke out. They were involved in various institutions such as San Beda School, Santiago Hospital, and San Jose Hospital. Similarly, the Capuchins came to the Philippines in 1887 and mainly focused on their parish activities. They were stationed in Manila, Tarlac, Pangasinan, and Cavite. The Dominicans, who established themselves in the Philippines in 1587, made significant contributions to education. Their notable institutions included Colegio de San Juan Letran and the University of Santo Tomas (UST). Furthermore, they had a sanctuary in Rizal and another one in Pangasinan, as well as a convent in Batanes

and a "Dominican Hall" in Baguio.

The first Franciscans arrived in the Philippines in 1577. They owned several residences, a convent-school, and several parishes in different locations. The Vincentian fathers arrived later and were responsible for directing the Diocesan Seminars and forming a significant portion of the Filipino clergy and episcopate. They had a central house in San Marcelino and were in charge of seminaries in several cities. The Jesuits replaced Spanish priests with Americans in the 1920s, although some Spanish Jesuits remained in the Philippines during the Pacific War. Various nun congregations, including the Sisters of Charity, Daughters of Jesus, and Missionaries of Santo Domingo, were also present in the Philippines.

Joseph, who has four schools in Panay, is part of the Terciary Augustinians who have ten schools, the Augustinian Recollects who have six centers, The Congregation of nuns of Virgin Mary who have 37 schools, the Dominican Missionaries who have four schools, and the Franciscan Missionaries of Mary who have 15 schools. In China, the Spanish missionaries faced their toughest challenges during the Chinese-Japanese War. The Jesuits, who settled in China in 1912, were located in Anhui and Hubei provinces. They established an Apostolic Vicariate in Wuhan (Hubei) in 1921, which served as their main residence accompanied by 22 secondary residences. Additionally, they had another seminary in Suanchen and 25 secondary residences.

In Anhui province, there were a principal and 21 secondary residences with properties valued at 12 million pesetas. The Agustinians resided in Hunan province and had a Vicariate in Xiangtan, near the capital Changsha. They faced damage from Japanese bombing in Xiangtan, as well as in Jishou and Lichou. The Agustinians were also

located in Nanchang (Jiangxi) and Shanghai, with properties valued at 8.

The Dominicans, who arrived in China in 1900, were predominantly located in Fujian province. They had three vicariates in Fuzhou, Fuding, and Xiamen (also known as Amoy, with the foreign concession of Kulangsu). They had a total of 76 secondary residences and a novitiate in Hong-kong, at the Convent of San Alberto Magno. Their properties were worth a total of 17.1 million pesetas. During the Japanese rule, they also established presence in Taiwan, with their main house in Taizhong (Taichu) and a church in Kaohsiung (Takao).

Since 1925, the Agustinian Recollects have been present in various Catholic missions in Hunan province, China. Their main mission in Kweitehfu was looted during the Japanese invasion, along with 10 secondary houses worth a total of 3 million pesetas. The Vincentians were located in the Aberdeen School of Arts and Crafts in Hong Kong, as well as in the provinces of Marampur and Sharampur according to documentation. The Franciscans were the first to arrive in China in 1633.