 So, I'd like to call on Maria Cristina Canyones. Okay, so Maria Cristina Canyones is a full-time faculty of Ateneo de Zamboanga University, where she also serves as the chair of the Social Sciences Department, resident historian and archivist of her institution. And her talk presentation will be the Spanish Musings in Philippine South, the Politics of Names and Images in the Creation and Fostering of a Town from that point on until today. Yes, thank you. In our place, we say muchas gracias. For many of you, you might take it as Spanish, but for us, we call that chabacano. So, chabacano is like a mix of Spanish and also the local languages. So, my study, I call it the Spanish Musings in the Philippine South, the Politics of Names and Images in the Creation and Fostering of a Town from that point on until 1899. So, there you go. For those of you who have not gone to Zamboanga, this military emplacement, as you see here, is still in the place. So, my focus really is if Zamboanga were the capital of both Spanish and American, yes, colonial enterprises, how come Zamboanga is understudied? So, I was thinking if there is any success, it should be in the capital because this is where most of the resources and energies are concentrated. So, we might want to look at that. So, it also cradle the farthest Spanish military outpost. I highlight farthest because it's not just in the Philippines that it's not just reference to the Manila capital as the farthest, but it's really the farthest of the Spanish, in the Spanish colonial empire. So, this is where they send their, the parties and those that were exiled so that this will come in the form of punishment for them. So, in due time, this military emplacement provided the basis for the town's urban genesis and the making of a new ethnicity. So, there is this unique phenomenon that draws from the mingling of these people. So, you have the Spanish soldiers and officials there and also the natives who were in residence and those natives who are coming from all over the archipelago who were probably forced to stay in Zamboanga or probably were there transplanted by the Spanish missionaries. So, this brought about an interesting phenomenon. So, just a little geography there. So, that's Manila and Zamboanga. So, it took a while for this insular capital to go to Zamboanga, but Zamboanga is the capital of Mindanao. Let me just share to you what, this happened some four years back. So, we have here restoration work in historic fort Bilaria race sphere because many were enraged by the site of the change. Actually happened with this one prior to the restoration. It looked like this, but after the restoration, people were just so surprised that it turned into this. So, because of technology, yes, that's really dramatic. So, many were, their discontent were staged in the social media as you know it and things have a way of amplifying if it's in the social media. So, this one became viral. So, a lot of posts were there and just grabbed them. So, I think you have to be very careful with what you post. So, sometimes it becomes a data for research. And anyway, this is public. So, some of those that they want to highlight is that somebody mentioned here, the one in yellow up there. The new generation may not be able to perceive or imagine what's the thing and pride of the Zamboangaños. So, there's a mention of Zamboangaños. This is a very specific people situation in that place. So, we lost one heritage. And there's another one here just in case you are wondering how Chabacana will sound like down below there. It says something like, Mas Bale El De Andes. The past is more beautiful. Bien Sayangga, for those who speak Tagalog and Visaya, you're seeing a mix of things going on there. And as Zamboanga, I felt bad. So, this and more, I would have to shorten this and just, I came up with this conclusion that for many people in that place, they consider it popular as a source of pride and identity. And me looking into the archival photos, I found this. For example, this one, you remarked something on 2012 and something that we have here on 1902. Probably it's that there were changes, but as you see here, it's the devotion of these people to the shrine that is very pronounced here. So, I would want to use that as my take off. So, there you go. So, Zamboanga was, since Zamboanga was designated as a capital, so there's this thing about some of the most expeditious military campaigns were launched in Zamboanga in the hope of curtailing the trading activities in interesting place of the other foreign players and the local hegemones of the time. These campaigns left Zamboanga with an alien cover compounded by the lack of resources, including manpower made for a less enviable image of a successful colonial front. Many scholarships in Mindanao history appraised the impact of the Spanish colonialization, if not an utter failure, as far from being a very double triumph in the whole of Mindanao. This may not have been the case if one were to recon success for which a new ethnicity was sired in Zamboanga. The many antecedents around the integration of a new group emerging from a complex combination of peoples and factors from home and different fronts underscore both ad-plicated efforts of probably a Spanish masterful colonial design and the creative responses from the locals who had coalesced a shared collective identity ring to fruition, a kind of social amalgamation. This development is crystallized in the very foundation of the fort and the many activities surrounding it, this fortress had grounded this particular group of people at its outset that may be perpetuating the same role up to the present times as fort pillars invoked as the source for which the Zamboanga new identity was constituted. So a little timeline for you. So the fort was founded in 1635, but prior to this there was a wooden palisade in La Caldera. I think for some presenters yesterday you may mention about La Caldera being a vital installation especially for those campaigns that were done to let's say the Malucas and Ternate. They were launched if ever they came from the Spanish forces, they were launched from La Caldera. Now La Caldera is part of what is Zamboanga today. Now we also have to briefly mention that the fort was abandoned in 1663 because there was this Chinese Carseer causing who threatened to attack the Philippines via Manila. And so all the forces were recalled, especially those in Zamboanga because it's considered one of the biggest installations. Although by biggest their number may not have been more than 200 soldiers, but they considered that in that particular area a big force. So when they abandoned it, they have to re-fortified in 1719 which is where they decided to rename the fort to after an image of a mother and a child. So they call it La Virgen del Pilarde Saragossa and this actually is a transplanted devotion from Saragossa Spain. So you have here in our program, I saw that the organizers used Velarde's map. One of the side features of that big map, actually there are smaller maps and one of them is a detailed map of Zamboanga. So if you have Zamboanga here, the entire world emplacement. So you have the fort, including the what's continues to it is a small community, but mainly probably manned by Spanish missionaries, by soldiers and a number of natives from other parts of the Philippines. But quite interestingly, there is this area here and it's called the Pueblo de Lutahus. I think earlier somebody mentioned about the Lutahus in the presentation earlier. So the Lutahus are people who, the compass, the Jesuit historians said they were found afloat and so Lutahus, Lumu Lutang floating. So they were called Lutahus. So probably they're at this point, some writers like Hayase Shinzo and also Renato Leto said that probably they are the forebors of what would be the Bajaus today and also the Samas, some of the Samas. So there you go, there's that, the Pueblo de Lutahus. There's another one here, Taman's Fortland in 7042 that shows to you the fort and also its environment just next to it. And still they mentioned Casa Stil Naturales next to it. So I was thinking if the Spaniards were really bad, how come they allow these people to thrive? So this is where my study is going to make some analysis in. So there's another one and this one is towards the latter part of the Spanish rule where you have here a map in 1887 and there's the fort and still quite prominent is that please stay outlined as Paseo Del Moro. So from the Pueblo de Lutahus to Pueblo de Naturales, now Paseo Del Moro. There may have been changes in how the names were used but I think they were all referring to that same group we saw earlier in my postulation. So why do I want to discuss this? So the fort is at the focal point here. So in the recent times, the Fort Pilar is preserved as a built heritage complex with the shrine of Nuestra, Sanyora La Pilar and the Pilar as its most prominent feature. It has been a local focal object of religious culture and even political celebrations. Foundation of the city and language associated with San Juan Genes. It is surrounding this devotion on what to become the longstanding tradition in the employer. I implore on how the Spaniard sealed some kind of allegiance from its subject starting to eat town, this devotion to the shrine, inadvertently also to the ones who created it, transfigured into devotion to what would have become the town. The key is the politics of names and images mingled in the fort and the toponyms. So the Spanish resolved to establish a foothold in Mindanao could be seen in its decision to construct the former middle fort as I mentioned earlier. So out of these campaigns came hordes of people who received encouragement or probably even forced to live by the fort. We don't discount that. So one such important group of to the Spanish administration was what I pointed out earlier, the natives who were called Lutaus. Many of the Spanish colonial successful forays if not all were mostly aided by the Lutaus. The importance of the Lutaus to Sambuanga's appraised by Spanish authorities could be seen in their decision to keep a nomenclature related to the natives' material culture. The name Sambuanga is a term of Lutau derivative. The key to understanding this is to place the Lutaus as the administration's most important source of labor and ally. They were also regarded as one of the first peoples as the 17th century Jesuit historian, Kambis said, they are one of the four nations. The more daunting task of fort's maintenance and campaigns were provisioned by the Lutaus who were, time and again, invoked as indispensable asset to the Spanish authority. Such was the importance of the Lutaud when Fort San Jose was abandoned. The Spanish authority left a Lutau leader to man the place. So there were some 6,000 Christians when the fort was abandoned and this was taken cared by a Lutau leader. So the Spanish clever design in being faithful to what the natives consider much their own could be examining the light of Dutch interest in Sambuanga earlier in 1645. The Spanish administration was able to repel an attempt to Dutch occupation of Sambuanga by summoning the help of the natives, the Lutaus, under the leadership of Don Francisco, the name of the leader of the Lutau. The Dutch interest in Sambuanga was largely pinned on the presence of cinnamon, predating the actual construction of the Spanish fort. So this is where I come in and say, actually I found this surprising that in my search for old maps, I found that Sambuanga was never named Sambuanga in Dutch cartography. So you have here an enumeration of these different maps stand by different cartographers associated to the Dutch. So many of these maps contained, yes, it has this place outlined as Sambuanga, I mean, as Canola. So with this, I was trying to, yes, I want to explain, probably elucidate some possible reasons why there was no mention in Spanish sources that Sambuanga is Canola or the other way around in Dutch sources, they don't mention Sambuanga or any of its variants in their cartography. So I noticed the two big difference there. So you have Sambuanga to your left here. In the Spanish sources, the names of Sambuanga is associated to Sambuanga or Sambuanga. That's not a native's derivative. I mean, it's a term derived from the native's language. It means like an anchor or an anchorage where you leave, where you put your anchor. This is the place where you anchor, so. But in the Dutch cartography, you have there in their different maps, spanning from 1595 to 1697, they call the place Canola. And probably this is an alteration of what is Canola and what we have, what we call a cinnamon today. So in the Spanish sources, I have seen that at least there are 13 variants on how Sambuanga is referred in documents, but in the Dutch cartography, they have been consistent in referring to the place as Canola. So I want to show you some of them since we will not have the time to go to each one of this. I'm highlighting one of them here. And this is the first one I have seen related to Gerard Mercator's outline of the map. I'm sorry, there's that thing going on there, but if you know that the orientation is quite problematic, but if you can figure out where Sambuanga is, it's right there. Oh, yes, you'll have to tilt your head, it's right there. You know that because Taghima is here, so anything opposite that is probably Canola, Sambuanga. And you know it's Sambuanga because where else is there a sizable force of Spanish? So that's how to the interests of the Dutch, they would outline, at least I think, they would outline those with where the Spanish forces are concentrated. So you have something like there in Manila, and also that one in Sambuanga. So why I think there was this reference to Canola in the Dutch cartography and not in those supersided with the Spanish sources. So actually the first one to have mentioned that there is cinnamon in Sambuanga was Manjalan. He was the first to notice that the best cinnamon was actually in the place, it has, he calls it, there's a cinnamon pool and people don't mind the cinnamon, even the pearls, they don't pick them up. I think it's not big afeta, but somebody else must have said something like they don't mind the cinnamon and also the pearls. The succeeding explorations to Mindana, including the one by Legaspi and a horde of similar dispatches, went to retrieve cinnamon. However, the Dutch were more affront in their decoration of the territorialized concept over naming a space after a spice. So this is where you get all those named Canola. So in written Spanish sources, they have alluded to what they called Sambuanga, yes. But there are sources, few sources, that cited it as La Canola, but they were quite mute in doing that. So the Spanish authorities are well aware of the potential fortunes associated with the topping of the cinnamon. In fact, when there is this plan that they intended to happen, but the good, the bad thing is that this guy, the Dutch, during the Spanish subject, died, but he was proposing that out of the Manila Acapulco galleon trade, after that they would want that replaced when they were trying to diversify their economic policies. They wanted that launched from Sambuanga. So this was a trans-Oceanic plan, but it never materialized because the guy died, but out of this were really real efforts to try to build around efforts in building Canola, because they know the, I mean Canola cinnamon, because they know the potentials associated with that. So with that, so the Spanish were well aware of that, but how come they don't want to highlight that they are interested in cinnamon? So they want to please the Lutaus. They were able allies. They were the ready, who were ready to come to the aid every time there would be, let's say a need for them to call on the force. So now I go to, after the cartography, I go now to an image around the image of the mother and the child. So I want to go back to Fort Pilar and focus on the shrine that is in that built heritage. So Combes was the one who said, and that's most important, the population on the Mindanao, the most important town of Mindanao is Rizambang and head champion for its reportification. Now when the Spanish came back, they actually have put this image there in the right in the entrance. I think there's someone who's doing a language study or study on how languages are, I mean the power of the images here may want to look at how this one is in the local terms, but what happened here was that the shrine is something that the Lutaus may be able to relate to. They don't need anything textual there, but they understand the language of a mother and a child and both there. So somehow I think it has contributed to some pacifying effects. So the image of the mother is enshrined in what we call La Virgen de Pilar here and actually eventually the Spaniards who put this one here, found it problematic because the locals, this started to devote their prayerful days to the shrine, but the Spanish missionaries were even commenting, that's actually too much, they're doing it in the most extravagant way. We don't want it that way, but I think that's one of the ways by which the locals have engaged and tried to negotiate their identity in relation to the image. So there you go, this sounds so sketchy, but they have to jump out, right? So why I think the fort, this image was essential. Many times the fort is always involved as, because of the image, there is a protectress of the fort and town. Many times there is even a lord that says one time there was supposed to be attacked and somebody woke up some sentinel and the sentinel was able to warn the entire force and was able to prevent a big attack. And so there are those things that they allude to as a miracle that we perceive because of the protection of the lady. And also natural calamities, until now if you have heard of the siege in Sambuang in 2013, there is even a mention of a lady guiding the locals to a safe passage. And many of them would, at least those people who believe that they saw the lady were saying it's the lady from the fort. So every time there's this calamity or anything that is unusual, they would allude it to the protection offered by the fort. Okay, yeah, so anyway. So there are these different people who gathered around the fort and they came in different, I have many pictures there, but even the Americans, they used the fort in a way. Somebody who's working on the American period may want to expound on this. They even sponsored the beautification around this fort so that the people, they saw this when they came and they just want to keep it probably part of the benevolent assimilation. So I just want to draw your attention to the many names there, especially the ones in yellow. We have volunteers. There are natives from all over the Philippines. There were slave captives and fugitives who came from Holo. And they found a haven in Sambuanga. This warrant would put it that way. There are deportees who were sent to Sambuanga and they noticed in the Philippine National Archives there's this legao, the bundles of documents that relate to the deportees. I find it ridiculous that, for example, they have this sketch list of people's names and the crime they committed is simply muy suspechoso. You're suspicious and they were sent there. There were many of them there. So there are these people who came to Sambuanga with that kind of record. And anyway, so in short, all of them somehow found their way around each other. And out of this came what we call the Sambuanganya. So what I'm showing here is a map in 1862. If you notice the details, it codes settlements that are largely Christianos, the ones in pink. And you will see a high concentration of that in Sambuanga. Those that are down here in the south are coded maometanos, Islamized sections. And forgive them for the term, but they call the indigenous people Salvaes. Yes, they're in the interior. So with that, I just want to end my presentation with this. Actually, I did this posting because I'm into archives and I saw that since time immemorial, in fact, the fourth probably may be too associated to something very Christian, Catholic. But you might find it a unique phenomenon that in Sambuanga, I don't know if it's the only one in the world, that people who probably embrace Islam and other religions as well, they go to the fourth to pay homage. So I think I'll end with that. Thank you. Thank you.