 Magandang araw muli sa ating lahat ako po si Professor Shirley Guevara, dekana ng kuleyo na ekonomi ang pantahanan. Ako ay isang food technologies ngayon ay nag-tuturo ng mga kurso, upo sa food service and hotel management sa ilalim ng department of hotel, restaurant and institution management. Ang aming kuleyo ay nakatuan sa pang araw-araw na pangangayilangan ng pamilyang Filipino tulad ng pagkain, pananamit, tirahan at pakikipungo sa loob ng pamilya. Ang kursong FN1 na pinamagatang food trip ay isang general education course na ibinibigayon ng department of food science and nutrition ng aming kuleyo. Dito tinatalakay ang pati bang aspeto ng pagkain sa pang araw-araw na buhay ng tao at lipunan. Minag-usapan rito ang social, cultural, economic, political and psychological ng mga aspeto ng pagkain at mga practical na pamamaraan upang masiguro at mapabuti ang kalusugan at nutrition ng ating sarili at ng ating pamilya. Kasama ko dito ngayon ang mga guru ng kursong ito. Pagandang araw sa ating lahat ako naman si Dr. Blanca Villarino, isang food technologist na nagtuturo ng mga kurosuuko sa statistics in food research, research methods, and sensory evaluation. Pagandang umaga sa ating lahat, ako naman si Professor Aaron Bonifacio, isang registered nutritionist, dietician na nagtuturo ng mga kurosuuko sa public health nutrition. Ako rin ang college information officer ng aming kolehiyo. So bali ngayon ating ipagpapatuloy ang ating segment na pinamagatang, Kainsaysayan. Sa nakara ang episode ating nang pisahan ang segment na ito sa paraan ng pamamuhay at pagkain ng ating mga ninuno during the pre-colonial period. So sa episode daman na ito, ating ipagpapatuloy ang talakayan sa evolution ng Philippine cuisine mula sa pagdating ng mga castila o ang Spanish occupation. Naanitong muli ang kagalang-galang na panawin natin na si Guinang Phyllis Rodente Santamaria. Shaisang food historian, cultural worker, and culinary heritage advocate for 50 years. She pioneers Philippine food history and specializes in the Spanish and American colonial eras. She's the author of several award-winning books including The Governor General's Kitchen, Culinary Vineyard's Imperial Recipes, 1521-1935, The Foods of Ceresal, and the recently released Pigafetas Philippine Technic Book. Kamusta po kayo ngayong araw, mam Phyllis? Ay, salamat! Enjoy ako dito sa inyo. I love to share my research. Maco marami, salamat. I'm excited dito. Pag-usapan ulit ang mga bagay-bagay regarding ating foodways. At siguro, di-direction na ulit tayo sa ating unang tanong. Magandang araw po muli, mam Phyllis. Sa yung mga castila po nandumating sila dito sa Pilipinas, kasi dert po silang minority, pero matagampay po nilang ikalat ang kanilang mga paniniwala at kultura sa mga Pilipino. Paano po kayo nila nagawa ito? Tama yan, talagang minority sila. Malayo kasi tayo sa España. Pag-kunta dito until only 1815. So mula 1565, when the colonialization began up to 1815, the only way to come to the Philippines that they were using was you go across the Atlantic Ocean, you wait in Mexico, tapos pag maganda na yung panohon, the winds are blowing towards the west, you ride na namanagal yun and then you come to the Philippines. So it would take sometimes a year to two years. That is a one journey, one way journey, one year to two years to get from Spain to the Philippines. Minsan pagdating nila sa Mexico, wala ang dumarating nagaliyon galing Pilipinas. So higintay sila. Minsan, apat na toon yan. Higintay sila sa Mexico. Tapos bakit hindi dumarating yung bar ko? Masamang panohon. May mga pirata, they crash and sank. So ipat maraming ayaw. During the Galyon period from 1565 to 1815, maraming may ayaw na kastila na pumunta dito sa atin. Madali ka mamatay jang sa Galyon, sa Galyon voyage. At sa ka, hirap na hirap sila talaga. The Galyon before had no individual rooms. The food was terrible. It consisted of dried meats and dried fish. It was really so terrible. So ayaw talagang pumunta dito yung mga Spanish. So at the end of the Spanish colonial period, after 333 years of Spanish colonialization, I have my notes. In 1898 ating Philippine Revolution, there were only 34,000 Spaniards at the time versus over 6 million Filipinos, 38,000 Spaniards all over the whole country. Pero balikan po natin, the start of that colonial period. Kung spakaing po, I divide the Spanish period into three. The first part is the first 150 years of those 333 years. So ayaw muna yung medyo ikikwento ko po, yung first 150 years. Di ba sinabi po natin na during the pre-colonial period, our Filipinos ancestors ate for physical survival. And it was important for them that they were in the good graces of their gods. Because they were aware that the gods, were the ones that provided a good natural environment, good weather for them to be able to feed themselves. So pa pa na po umibayan. The entire Spanish era, so we have now in the first 150 years, we are learning to become Roman Catholics. And we are following the rules of Roman Catholic eating, which includes fasting, abstinence and feasting. And the friars provided a calendar, a global calendar of when to feast, when to fast and when to abstain. We were taught the Spanish way of doing all those three, which included, among other things, eating na chon as part of our feast. Now remember, before the Spanish settled in the Philippines, we used pork as a ritual animal. So it was not difficult for the Spanish missionaries to say at the end of a Christian nubinario and the celebration of a fiesta, we will eat pork. Of course, why were we eating pork? For the Spanish, they were eating pork because they had to deal with a Jewish and a Muslim community in Spain. And as the Muslims slowly were expelled from Spain and as the Jews were expelled from Spain, you proved your Christianity by eating pork. So that was part of our na chon story. Now, very interesting is that the missionaries talked about Christ's food, okay? The food of Christ. And what they meant by the food of Christ was they encouraged the natives to share food with others. That was Karidat. That was showing charity to other people. Now this picks up from our wanting to make sure nobody was hungry. There is a word that comes out of the Spanish research, not out of the Spanish period research, not out of the pre-colonial research. And the word that I would love for all of you to remember is Naya Naya. Naya Naya is a Sibwan word. It was used all the way into Bohol as well as more than in the now. So Naya Naya was recorded in 1851, but clearly, clearly it seems to be a pre-colonial sentiment. Naya Naya means, firstly, to entertain other people, to feed other people. And by doing that, you reach the second meaning, which is to become a happy person. So in other words, Filipinos like to feed other people just as much as Filipinos like eating. That is part of our culinary heritage. I'm sorry to interject, because we're talking about linguistics. Yung Chocolati A and Chocolati A, can you talk about it? Because those words are also connected with the friars. The Chocolati A, okay, the Chocolati A, Aguada meaning thin, from Espejo meaning thick. You know what's very strange about that? For all we know, it was an invention of Jose Rizal. I'm serious. It could be. I mean, the term Chocolati, remember the friar would say, give us Chocolati A, meaning he had a very important guest and he wanted the chocolate to be thick. Or he would say, give me Chocolati A, the Aguada, the watery because his person is so important. The only time we find that used is in Rizal's novel. So it may have been, I'm not saying that it is, but the fact that I don't see it come out in other literature of the era, the fact that I don't see it come out in any of the Spanish records that I've come across, I'm just wondering, you never know, Rizal is a brilliant writer. Ma'am Felicia, it could have been an observation also of the Filipinos who worked under the friar, pag may visita, lumalabas yung sa libig nila yung ano and yun na pinik up ni Osiris, nala sa... It's very possible that he heard it with one priest. It's very possible that several priests also used the same pu to their cook. But it also could have really just been an imagination, the imagination. But definitely, if we go into, okay, we're moving, sort of moving out of the moving out of the spirituality of food. But chocolate was indeed introduced during the Spanish era. Cacao is native to Mexico. And when the Spanish found chocolate, the friar's picked it up right away because it's a stimulant. In fact, chocolate is, I believe, the first caffeine in the Filipino dance. And that did not come in, that did not come in until around the 1700s, the late, very late 1600s, when the first cacao sapling was brought into the Philippines for planting. And there's a whole story about that. But the point is that yes, you could make chocolate beverage thick and you could make it thin. For the Spanish, they liked it so thick that they would even thicken it with breadcrumbs. And the idea was that you could get a spoon. The saying was you can get a little spoon and put it in a cup of chocolate and the spoon will stand up on its own. The whole cacao culture included what they called sopas. Not soup, okay? Not sopa, which means soup, but sopas. The sopas is a piece of bread that you can put into your thick chocolate, swirl it around, and therefore take up the last bits of thick chocolate. It's like a sponge and then you eat it. And the natives, what they used when there was no bread, for instance, we nativized the sopas. We used boiled banana or we used boiled sweet potato. So those were too native sopa sess that we invented. Ma'am, please. We have discussed something as a concept of chocolate and chocolate. And it's true that it came from the Spanish colonizers. But I'll just go back to what you shared about Naya Naya and Sayasaya. Can you continue the story of that in our culture as I was saying is a Sibawano word that was recorded in the 1850s, but that seems to be clearly a precolonial sentiment. So Filipinos like to serve food, Filipinos like to feed as much as Filipinos like to eat. So when the friars were Filipinos to become Roman Catholics and they were trying to get Filipinos to serve Christ's food, to be charitable, it was quite easy. And they noticed that. There were many friars. Filipinos, they're very charitable. When it's time to give food to the poor, they always do that. When it's time to give food to people who make the gunpowder which was one of the worst jobs to do, they want to do that. They want to feed. So it could be that in our nature, in our DNA, Filipinos are very charitable when it comes to feeding. And finding that out to me is very important because it shows that food history is telling something very noble about who the Filipino is. And look at it, even now. We have community pantries before that we had cooked food. I mean, I remember even here in my village, everybody was funding someone who was cooking food and sending it out. So we have this sentiment during our power in 1986. People were bringing food. I remember in the middle of the morning I was bringing coffee, lots of coffee to one section of people who were there trying to defend us from the tanks. If the tanks came up the mountain or the hillside. So this is important for us to continue the sense of dayanaya. The one thing to feed others and not just feed others selves. Dayanaya creates naya-naya-on. And naya-naya-on means that as a person the person now becomes happy. The person becomes content. The person is spiritually balanced from having fed other people. And now can be benign. Can now be at peace with the world. So again, we find another use for food by studying the vocabulary. And what else did the Catholic priests do? We had our gods for harvest, our gods for weather. We have our gods many functions of food and important to the growing of food. Well, what they did was they taught us that there was an isidro of patron of farmers. There was Santa Marta the patron of cooks. There was San Nicolas de Tolentino patron of bakers. So you can see how they could shift from the pagan easily into the Roman Catholicism of the Renaissance era. There was also one very important contribution that the Spanish made to Philippine cuisine at that time. And it was the introduction of wheat. We were not growing wheat. We grew millet, we grew rice, we grew sorghum, panicum. So we had four grain but we were not growing wheat. And they tried to grow wheat and at some point we had enough wheat that people were profiting because they grew the wheat that needed to be baked but going back to the religious aspect of it the friars had a problem. How were they going to explain Christ as the bread of life? How were they going to explain the miracle of the nerves and the fish to people who didn't know what wheat was who didn't know what bread was? So they went back to the word list of 1521 the pre-colonial word list made by Picafeta. And Picafeta had the word tinapai. It was the very first to record the word tinapai. And he said tinapai was a certain kind of rice cake. He didn't describe what it was. But we know that if you make tapai, if you make a dough you end up with tinapai. So maybe it was generic. We have no idea. But the friars took the word tinapai and they used tinapai to mean host, to mean the bread of life and to mean the noves that came with the fish. Now in the 1800s we find a description of tinapai but this is many centuries later. And Father Kanathion says that tinapai was two circles of a rice pancake. And you put something sweet in the middle and then you put other pancake on top and you fold it in half. So it may be that was what it was during Picafeta's time. We have no idea. But the fact that tinapai and Kanathion starts with a circle it's very much like the host that is used during mass. So thankfully because of Picafeta's definition we now know that our wheat bread the loaves with the loaves and the fish the wheat bread once meant a rice cake. So you can see through food history how changes occur in the meanings of words. So that is another story out of the missionary work. Yan mam fili so aside from the spiritual or religious aspect ng influence ng mga spanyol sa ating cuisine ano po ba yung mga trade and social political relations sa mga Filipino nung mga panahong yun na tumulong din po magdala na iba-ibang western influences sa ating locale na culture at pagkain. Pwede nyo po ba kaming bigyan ng mga example? So after the 150 years when only the missionaries were allowed to live with the folk we begin a second period, an interim period where now the regular Spanish lay could mix with the Filipinos they could live with the Filipinos and so this is the first time that now we are getting a sense, the natives are getting a sense of not just being Spanish Catholic but being Spanish what is secular Spanish food the closest they got to that during the during the earlier 150 years was during the feasting food so this is where the Spanish friars could teach the home cooking that they knew. Now aside from the Catholicism coming into the culinary culture we need to remember that politics created a sense of food as tribute the start of the Spanish era was very difficult for natives who were living around the area of Manila because the Spanish were forced by no only in Manila and a few of the forts about seven or eight forts that's all so it was really the missionaries going out so you can see that the ability to accept Spanish culture was the ability to accept Catholicism in the beginning so now when we have the areas where the Spanish were concentrated that is where they started to mix with the natives Manila being the headquarters the problem was the Spanish were not growing food they could not really grow enough food to feed themselves inside the city of Manila so they would store food they would stock quiet food and the areas around Manila had to supply them with food and it became obligatory it was like whether you like it or not you have to give us the food quota that is specified so that became a bit of a hardship for the Filipinos in addition later the priests in the late 1500s they started what they called the reducing in other words Filipino communities followed the river banks or they followed the shoreline of the beaches and what the priests wanted to do was bring these different communities together closer to each other they would reduce the space they would bring the people to live together in a parish the parish is the one we know of today with the central plaza the church on one side and the government office on the other the market somewhere there and the leadership of principalia also in houses close to the plaza why do I why do I bring this up because that was when Filipinos started to have lots the houses now had yards gardens if you want to call it that and in addition to the individual residential lots a parish also had most of the time a communal area and that communal area would be farmed for the benefit of everybody in the community it was also grazing land pasture land again for the benefit of the entire community so this is when Spanish law required each household to plant certain vegetables like coconut tree for instance abaca for that matter because that was part of the tribute you could give abaca as part of the tribute they wanted each family to raise a certain number of chickens a certain number of pigs not only for them to eat but because pigs and chickens were part of the tribute they were given to help feed the Spanish who were supposed to provide the military presence to protect these communities so that's how the system worked aside from that change in our culture where now every home had a lot everyone had a lot there was also the idea of food as a business and part of the business was providing provisions for the galleon trade and this meant salted meat, salted fish additional rice preserved fruits for instance now if you were lucky enough to get a government contract then you could earn from this not only food that you were growing additional food beyond the tribute but also food processing and the ones however who really earned from it were the Chinese overseas workers that had been brought in because the natives were under the care of the missionaries but now the profit center in Spain required additional services that the natives did not really know about whereas the Chinese had come from a long culture of meat preserving and in bulk so they came in and they were the ones who started earning quite a lot of money by providing these government contracts filling these government contracts and they started they were allowed to marry native women if they the overseas Chinese converted to Catholicism so we now have a situation where we have so many Chinese coming in to earn I mean sincerely to earn they were providing restaurants for the Spanish inside the Parian they were making bread for the Spanish inside the Parian they were serving as cooks to some of the families within Tramotos and they were providing the salt tons of salt that were needed for preserving the food that would be carried on the galleon and that would be carried by the military on their various their various missions now once you start marrying the Christian Chinese with the Christian native what do you get? you get the mestizo and within the first 150 years before we get into this secularization of Philippine cuisine there are so many mestizos Chinese mestizos that a tribute category and tax category has to be created for all these mestizos see the population shift and the wealth shift was now a product of the political and economic requirements that the Spanish brought so mam feliz na sabi nyo po kanina na katulag nga po ng mga din ng pagkain ng mga castila kakao yung concepto ng pagkakarunan tinapay na nadaladi naman natin po sa panahon ngayon ano pa po yung mga halimbawa na ingredients, food preparation techniques or even food beliefs na nakuha po natin from the Spaniards well important malaman natin na meron din tayong mga kinakain ngayon na kaling talaga sa panahon na yan for instance the studies have shown that there were more than 230 botanicas that came from the Americas into the Philippines during the Galion trade which ended by the way in 1815 this period of the Galion trade also saw the Philippines sending foods to the new world and coconut was one of the things that we sent to the new world and our making of tuba also has become acknowledged as part of Mexican culinary heritage credited to Filipino seaman who stayed in Mexico they didn't want to take the Galion back to the Philippines after the horrendous horrifying trip that they had experienced going from Manila to Aka Pupo now among the many among the many botanicas that were introduced from the west would be not only the cacao and the wheat but things that we eat every day like papaya pineapple those things came from abroad from the west and that is for instance was considered the most beautiful and most delicious fruit growing in the Philippines and that was again credited to the missionaries who were the ones really trying to invest in agriculture the Spaniards did not want to farm they wanted to stay with the Galion trade and sit back and wait for the returns to come in they did not see farming as a respectable career for themselves and there are many records that say that so it is to the friars that we owe a lot for the initial agricultural the agricultural technology they were the ones who brought in some of the sugar mills the very first sugar mills for instance and taught us how to produce the sugar that eventually would be exported so this whole political situation agricultural situation comes together with some of the some of the new the new techniques that are brought in the agricultural techniques the among the other foods that we we eat every day that came from the new world would be corn peanut for instance the chili pepper the avocado see to us these are Filipino foods but they came from somewhere else now during the Spanish period it's important to also know that we did not just get seeds and saplings from the new world the Chinese were also bringing in things like laichi they were already growing in the Zambales area and then we had seeds that came from Japan we had seeds that came from Java we have to feel this sense of internationalism that comes into the food even then because there is nothing wrong with this internationalism of ingredients that makes the possibilities of the skill in cooking grow and enhance the Spanish period for instance introduced us to quisado stew making we think of quisado as stir frying but that's actually only the first step of a full quisado you take the fragrant and flavoring ingredients and you quickly fry them in oil then you add the protein and you allow the juices of the meat to come out and they soften and then you add the liquid and you allow that whole thing to cook slowly until you get the thickening that is done by the combination of ingredients and a enrichment of the saveriness or the umami so the quisado was definitely not here are historical documents that prove that so I think we should be thankful that we had the quisado introduced because look now there's so many Filipino quisados using not only the foreign ingredients but the Asian ingredients Filipino food has an Asian spine that spine is something we will never be rid of and we need to strengthen the availability of the ingredients of that Asian spine because that is what will help nativize the different kinds of foods that we are exposed to the other thing that can you elaborate on the concept of quisado okay, quisado if you look at what quisado really means quisado has three steps one of us two the first step is the stir-frying if you want to call it that it's the light frying the sofrito usually here of tomato onion and garlic and remember the tomato and the white onion were not yet here those were brought in by the Spanish so after you make this sofrito then you add your principle meat protein which could be pork which could be chicken and which could be beef the beef by the way the cow was introduced during the Spanish period and there was a ranching program to increase the number of European type cows at the same time there was also a mandate that the wild carabao became and so carabif came into the picture it was the Spanish era that introduced dairy the idea of dairy from both the cow and the carabao and what happened was the carabao milk was found to be more acceptable compared to the Spanish who were living here so carabao milk became very much a part of our culture and it's sad that carabao milk is something that needs to keep getting revived and revived and revived as the carabao suffered from all sorts of illnesses but aside from the dairy culture the eating of beef the making of the slow cooking that is actually the slow cooking that comes up with the sauce you end up with a sauce in your stew so we have the desado eating beef then we have the dairy culture we also have marinating getting a vegetable and putting it into a marinade allowing the chemistry of the marinade to help soften make it easier to digest the protein so after you marinate let's say the meat for a long time then you remove it from the marinade and you can either roast it or if you want you can cook it in the marinade and allow the meat again to soften and it becomes a stew again or a braised dish so all of this comes from the Spanish now the Spanish word for marinade what you steep your protein in adobo the marinade is called adobo and when the priests were trying to find a synonym for adobo because adobo, the meats that are marinated in vinegar and then cooked last longer then if they're just fried if they're not marinated so it was very important for the making the local word for adobo the thing was there was no word the closest that they found was kilab kilab you would get vinegar or a souring agent and you would get the raw fish or the raw seafood or the vegetables and you would pass them quickly in that vinegar bath and eat it and cooked so the friars explained that you cannot use the term kilaw to be an adobo because the kilaw is never cooked whereas our Spanish adobo is cooked but you can see that it was very easy to introduce the adobado into the Philippines because we already have the culture of making kilaw it just meant that now you've got to steep the protein instead of taking it out quickly and eating it raw okay they also taught us to fry with pork lard and it was in the Philippines also that we were frying with pork lard we were frying so much that in the 1500s shortly after Manila was founded we were already starting to import pork lard in bulk from China and this would eventually become a challenge during the American colonial period I will later explain something else that was introduced during the Spanish period was the ensalada the salad and again the priests were saying well is there a native word for ensalada and the closest they could find was kilaw again kilaw that Filipinos were taking grains were taking herbs and were putting them in the vinegar but the kilaw was not an ensalada because kilaw had no olive oil so you can see how it was easy for Filipino food to somehow take on certain Spanish dishes because all you have to do is take the kilaw allow the greens like the paco to stay there a little longer and add some oil so these again are some of the influences from Spain parang anang philis hindi naman masyadorin nagbago parang kumpano rin natin parin ako ang cucumber nalagyan ng suka asin at paminta hindi naman tayo atin nagalagyan ng oil parin nakuha parin natin ko anong dati hindi siya masyadorin nagbago siya anangyari ang cucumber nagaling sa abroad ginamit natin using a Filipino cooking method we need to understand that we decide what we want to accept from a God it's not as if foreign food is forced down our roads the only food customs that were forced were those that related to the Catholic Church everything else was my choice it's up to us you see, do we want to make adobo do we want to add adobo to kilao they also they also mentioned eskabeche do the Filipinos have eskabeche what was the closest kilao again so the fact that we nativize what we're exposed to and we're still doing it now we have pizza we have Filipino pizza we have Filipino spaghetti it's the same thing we have Filipino gisago we have Filipino gisago you've already mentioned western food like pizza can we go to the last question what is the significance of the celebration of the 1898 Malolos Convention because ang inihanda dito as part of the inauguration of the first Philippine Republic pwede hubanin yung bigyang lino po ito sa amin well, the last phase of Spanish cooking in the Philippines is what happens after there's no more galleon trade whereas before the Filipino cooking was highly influenced by the empire itself so that includes the new world what happens is there's no more galleon trade so we don't have this direct connection anymore to the new world instead we now become focused on the peninsula we finally become focused on España and the cooking in Spain only after 1815 and one more thing we need to remember that it was again very difficult to come to the Philippines so again only few Spanish were coming but something special happened in 1869 the Suez Canal opened and that cut the travel from the Philippines to Europe to only one month especially when in addition to the Suez Canal we now had the we now have the steamships so you can see that now the influence of European food not only Spanish food but European food can now come into the Philippines which is why Filipinos also could go to Europe they could eat Spanish food they could eat peninsular tasting okay remember this peninsular tasting Spanish food and that is what they could now try to replicate not Mexican style cooking peninsular cooking let's also remember if in 1869 we had the Suez Canal and now we have the steamships coming something else happened very important and resolved attended it in 1889 France celebrated its centennial of the storming of the Bastille in other words 100 years in the French Republic and that was when the Eiffel Tower was inaugurated so the French were the ones who built the Suez Canal of 1869 and then the French inaugurate this fantastic Eiffel Tower which is a landmark tangible cultural property that surprises the world so suddenly French culture becomes the flavor of the civilized world and people are eating French food French food becomes accepted in Spain and you see Spanish versions of French food okay and what is happening here is the Filipinos who have already earned quite a lot of money some of the Filipinos have earned quite a lot of money from all the agriculture of export the domestic trade of agriculture that they have earned from providing the Spanish government with the contracts to feed the Spanish government what happens is they go to university they go too they have the public school of atoneo and then they go abroad like Rizal we now have a middle class that has money and their spirit is opening up to a Europe before that matter to a Spain that is liberal compared to the Spain in the Philippines and they say why is it that in Spain they are very secular already and then in the Philippines we have the friars in control of so many things and they are abusing their understanding of Christianity where is their kindness why is it that they are not following the tenets of their religion when they treat us so again we find the mind expanding not just the taste buds but the mind and so here we have the concept of all this new liberty, equality, fraternity this new careers and Filipinos say why must we always be only the vice why can't we be the president we cannot have an archbishop who is Filipino the archbishop must be must be Spanish we can't have the head of the navy being Filipino no matter how bright he is even if he studied engineering in Europe why are we always the second class this idea start materializing and so when we have all of this filtering together with the abuses that occurred with the folk we now have the revolution brewing and we will skip that whole the whole revolutionary era just remember that during wartime they ran out of food again became a problem as it does every time there is an emergency more but when they got to the period of the proclamation of independence in 1898 they had now moved into a different awareness we have got to be we have got to sell the idea that we are a civilized republic especially when the treaty Paris occurred the treaty of Paris was being negotiating and here were the Filipinos saying look we don't want to be transferred to the Americans we have our own republic we have our own sense of being able to elect people we have a congress so it is with that in mind trying to send the Filipino to an international on an international playing field that we have this Malolos lunch and Malolos dinner prepared the cooking is what we can call Alta Culinaria to use a term of Jean Gonzalez it is the highest possible cooking that the Filipino could do for the delegates from overseas the guests that they have invited and they got as the chef they got as the chef Emilio Gonzales who had been cooking for the Armando family of Sunipan and he was there supervising kitchens of the Armando family they entertained people like a Russian Duke so in other words here was this chef who could combine the best of the French cooking with the Filipino cooking those were his menus and they got another person to help supervise the lunch and the dinner at Malolos and this was Juan Padilla like Gonzalez he was Kapampana and Juan Padilla specialized in pastries and sweet making again for the Armando family of Sunipan so these two guys the chef and the pastry maker they decided alright we are going to prepare the banquet to show that we can complete with the best no one will be able to fault our food we are going to show off so what did they do they came up with a menu it is written in French it follows a French service while they had what we might call the classical French cooking they added into that menu chicken giblets cooked in the Tagalog manner during the lunch they also added turkey with truffles cooked in the Manila style so they are going to leave out Filipino cooking in that menu in the evening they also added croquettes in the Philippine style and then they added chicken sausage of the Republic whatever that was nobody knows but the point is that once again we have Filipino cooking being a combination of what we liked from overseas and what we ourselves invented all of this comes together and the fact that we can do it exceptionally well that was the goal of the Manila's menu exceptionally well to show off the Filipino capability we were civilized why aren't you going to accept us as equal to the rest of the republics na kumam feliz we can say that that was also a statement of self-determination of the Filipinos na mahuba kasi nila data meron silang ilan they have arrived na mahubo yan because the idea is we want to show that we are like them na it's true that we enjoyed our sinigang we enjoyed our kinilao but we couldn't serve kinilao na also you cannot serve kinilao for that many people they chose the menu they chose that menu deliberately and the fact that they made sure where it's like Filipino Manila Republic where incorporated into the menu into the dishes of the menu shows that this is a country statement this is a Philippine Republic statement it's a form of resistance para nga na that they have already extracted themselves from the influences of the Spaniards na mahubo yan mam well I wouldn't say that we have extracted ourselves from the from the Spanish think we need to look at we have grown with the Spanish we have matured with the Spanish and we have now grown up a little more to the point that we have maybe left that period and are now moving into another phase of this maturation so it's not getting rid of what maybe some of the Filipino leadership thought was good you don't want to give away the good you want to get rid of the bad you want to get rid of the bad which is why even the Philippine National Anthem it has melody of the French national march and it also has some melody from the Spanish national march then everything else about it is Filipino so it's like okay thank you we learned from you we've taken the good we're trying to get rid of the bad and now we are moving and becoming a republic we don't want to be a colony anymore we don't want to be under anybody we want to be the president we want to be the head of the Navy we want to be the archbishop we want to be the president of the school so you can see that already the sense of self-determination is there even the choice of food for the menu yes very well said ma'am at least maganda yung clarification so nag-agree naman po tayo doon take aways dito marami tayong nakuhang magagandang influences sa mga spaniards and kita-kita po yan lutang na-lutang sa foodways natin na kung nag-utong po kami na napakadamin po natin napag-usapan at kani na na-feel ko na yung guto maraming salamat po ma'am napakainteresante itong session na ito nakikita namin talaga yung passion ninyo sa food history bago tayo magsara pwede hubang makahingilang isang statement po sa inyo na short well we can say that the pre-colonial period Filipinos were feeding their physicality to survive during the Spanish period when they were doing that and they now have incorporated a sense of Catholicism into the way they were eating but most importantly they realized that food could give them an image and in the end at the end of the Spanish period food was being used to give the Philippine Republic an identity Maraming pwede salamat sa pagbibigyan ng panahon upang iba hagi ang yung kaalaman at karanasan gusto mo magposalamat kay Dr. Blanca kay Prof. Aeron muli sa pagsama sa napakainteresanting talaga yan natin Sir Aeron Ayun maraming salamat po sa ating lahat at pagpunin yung kakalimutan ang tabayanan epesode naman para sa segment na ito so abangan na suno na epesodes ang food trip kain sa isayan kung saan ating ipagpapatuloy ang talaga yan sa isayan sa ating food ways paalam ulit at maluso at masustan siyang araw sa ating lahat paalam po