QUOTE(qrasy @ Mar 21 2006, 07:47 PM) [snapback]4797262[/snapback]
Is there any other meaning for the same word?
I am afraid there is none.
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[source:
http://www.bibingka.com/phg/paua/default.htm]
Gen. Jose Ignacio Paua: A Chinese General in the Philippine Revolution
by Teresita Ang See
Kaisa Para Sa Kaunlaran, Inc.
© 1996 by Teresita Ang See and Kaisa Para Sa Kaunlaran, Inc.
All rights reserved
More Filipino than many Filipinos. - Teodoro F. Agoncillo
Through his unselfishness and heroism, General Paua had earned the gratitude of the Filipino nation to whose freedom and welfare he dedicated his life. He loved the Philippines as his own country ... - Gen. Emilio Aguinaldo
The ferocity with which he contested every inch of soil lost to the American troops could also show his total transformation from Chinese to Filipino in heart and in deed. - Dr. Luis C. Dery
There are many little-known, unsung heroes in the history of the Philippine revolution. One of them was Gen. Jose Ignacio Paua, the only pure-blooded Chinese general who supported the Katipuneros in the fight against the Spaniards and later joined Gen. Emilio Aguinaldo’s army in the short-lived war against the American colonizers.
Paua was born on April 29, 1872 in an impoverished village of Lao-na in Fujian province, China. In 1890, he accompanied his uncle to seek his fortune in the Philippines. He served first as an apprentice blacksmith on Jaboneros Street, Binondo, a job he held for many years until he became an expert.
His knowledge as blacksmith served him in good stead during the revolution. He became an expert in the repair of native cannons called lantakas and many other kinds of weaponry.
Paua Monument at Silang The Paua Monument was inaugurated on June 12, 1989. The bronze statue stands at the entrance to Silang, Cavite. It was a joint project of Kaisa Para sa Kaunlaran, Inc. and the National Historical Society.
Paua was an expert in the manufacture and repair of arms and ammunition. He also raised money for the revolutionary army, much of it from his fellow Chinese. In addition to these contributions, he personally led his soldiers in many battles against the Spaniards and the Americans.
Paua was a young, handsome, and sociable fellow who easily made friends with Filipinos. His best friend was Pantaleon Garcia, a leader of the revolutionary army. Accompanied by Garcia, he attended meetings and fiestas in Cavite where he met Gen. Aguinaldo, Artemio Ricarte and other revolutionary leaders.
Aguinaldo admired Paua greatly because of his knowledge of the manufacture of firearms and for his deep sympathy toward the cause of the Filipinos.
At the outbreak of revolution in 1896, Paua quickly joined the army. Aware of the acute shortage of arms, he suggested to Aguinaldo to set up an ammunition factory in Imus, Cavite. With the help of his fellow Chinese blacksmiths, he finished the arsenal in two days time. “Under his skillful supervision, old cannons and broken Mausers captured from the enemy were repaired; large bamboo cannons taped with wires were manufactured, numerous paltiks (crude firearms) were made, and thousands of cartridges were filled up with home-made gunpowder.” Not only did he manage the factory, he also taught the Filipinos how to melt metals, including church bells, for the manufacture of the much-needed arms and bullets for the revolutionary army.
Aside from his own participation, Paua promised the support of his fellow Chinese in the Filipinos’ fight for freedom. In spite of his being a Chinese, he never hesitated risking his life for his adopted country. Teodoro Gonzales, patriot-lawyer, described Paua in his unpublished memoir: “It was a strange sight in camp to see him - a dashing officer with a colonel’s uniform but having a pigtail. His soldiers were Tagalogs, all veteran fighters; yet they were devoted to him and were proud to serve under his battle standard, notwithstanding the fact that he was a Chinaman.”
Paua’s valor was proven time and again in the battlefield, hence, Aguinaldo promoted him several times until he became a full general on September 26, 1898. He received his first baptism of fire in the Battle of Binakayan, November 10, 1896, which was personally directed by Governor General Ramon Blanco as an all-out offensive. Paua reportedly “fought like a wild cat. He and valiant bolomen grappled with the attacking riflemen. Several times, he stopped the bayonet charges of the enemy at the left flank of Gen. Aguinaldo’s entrenched position.” Despite their superior arms and number, “Governor Blanco sadly returned to Manila, with his tattered battle colors, shattered forces, and shiploads of wounded.” Candido Tirona and many brave patriots died gloriously in that fierce battle. Two days after the Battle of Binakayan, Paua was promoted from lieutenant of the infantry to captain.
Paua proved himself again and again in other attacks on Spanish garrisons, and confrontations in Zapote, Perez Dasmariñas, Salitran, Imus, among others.
On June 12, 1898, when Aguinaldo proclaimed Philippine independence in Kawit, Cavite and raised the colors for the first time, Paua cut off his queue (braid). When Garcia and the other comrades teased him about it, Paua said: “Now that you are free from your foreign master, I am also freed from my queue.” [The queue, for the Chinese, is a sign of humiliation and subjugation because it was imposed on them by the Manchu rulers of the Qing dynasty. The Chinese revolutionaries in China cut off their queues only in 1911 when the uprising which toppled the Manchu government succeeded.]
Later, tasked with raising funds for the empty coffers of the newly established Republic, Paua raised a staggering 386,000 pesos in Bicolandia alone, mostly from the Chinese. It was the largest cash sum ever collected by any fiscal agent of the Republic. Once, while making his collections in the early part of October 1899, he almost lost his life and his valuable cargo of 160,000 silver pesos. An American gunboat sighted them while sailing across Ragay Gulf towards the Tayabas coast. Paua ordered the boat’s pilot to maneuver in the shallow waters near the banks, dumped his bags of silver pesos, and frustrated the pursuit of the steam gunboat. He went back and fished out his bags of coins the next day.
When the Filipino-American war broke out, Paua was again at the forefront of the battle. Taught in the rigid discipline of martial arts, he trained his men well. Among the very few battles won against the superior fire power of the Americans were those led by Paua.
Paua became a scourge of the American troops, who greatly feared his attacks. UP historian Prof. Luis Dery wrote: “The ferocity with which he contested every inch of Philippine soil lost to the American troops showed his total transformation from Chinese to Filipino - in heart and in deed.”
After the war, Paua retired in Albay and was once elected mayor of Manito, Albay. He told his wife and children: “I want to live long enough to see the independence of our beloved country and to behold the Filipino flag fly proudly and alone in our skies.” His dream was not realized because he died of cancer in Manila on May 24, 1926.
On Independence Day on June 12, 1989, General Paua was fittingly honored when Kaisa Para Sa Kaunlaran, Inc., an organization of young Chinese Filipinos, in cooperation with the National Historical Institute, unveiled his bust at the Aguinaldo Shrine in Kawit, Cavite and a nine-foot monument of this hero in Silang, Cavite.
Funds for the monument were raised from all sectors of the Chinese Filipino community as a tribute to this unknown and hitherto unsung hero of the Philippine revolution.
----
An interesting article about Binondo(Manila's Chinatown)
http://www.whatson-expat.com.ph/articles/2...an22/travel.htm-----
Changing Identities
Prof. Anavic Bagamaspad’s lecture reveals
the historical experiences and orientations
that have shaped the changing identities
of Baguio Chinese.
The narrative takes us back to earliest
Huang Gong immigration into Baguio in
the 1850s. These Chinese were then called
Sangleys from the word seng-li which meant
trader. Stories about the Sangleys appear
in the oral tradition of Benguet. They
traded their porcelain jars and pig iron with
the Igorots. The Igorots in turn exchanged
their forest products like salt, venison and
their famed gold. Thus, the image of the
early Chinese in Baguio “was shaped by
their crucial and conspicuous role as traders.”
In the 1920s, Hua Gong or the Chinese
coolies were brought to Mankayan to work
as miners, housekeepers, bakers, shoemakers
and metal workers. Coolie labor was
also employed in the construction of
Kennon Road. It would be the same coolies
who would start the businesses and
agro-industry that played a vital role in the
development of the city.
During the commercial boom in the
1930s (as an offshoot of the mining boom),
Fukienese began to trek to Baguio to establish
themselves in business. From the
1930s to the present, the hua quiao (Overseas
Chinese) pattern emerged. The Chinese
then was oriented towards allegiance
and support to the Republican Government
(Kuomintang) in Mainland China. An anti-
Japanese movement swept Baguio at the time of the Mukden incident in Manchuria.
Nationalist feeling was rekindled during
the Japanese occupation of the Philippines.
This time, the Chinese were fighting
for their adopted homeland. From the
1950s to the present, a new phenomenon
surfaced among the Chinese. This is the
new pattern of migration or remigration
(hua yi or Chinese descent) in other countries
mainly western Europe, North
America and Australia. In the Philippines
the main reason for migration or re-migration
is to seek better opportunities for the
younger generation who are mostly Chinese.
Historical Patterns
Bagamaspad discussed the historical
patterns of Baguio Chinese in terms of their
orientations and identities. She drew her
data from family histories and key informant
interviews. From these narratives,
four distinct historical patterns emerge.
First generation Chinese (1890-1919) look
to China as a cultural source, a home to go
back to in old age, a place to be buried, and
a site where shuttle migrants remitted
money to. The second generation Chinese
(1920-1949) were Philippine-oriented.
These were Chinese who arrived in Baguio
from the mainland, or were born in Baguio
or other parts of the Philippines. Although
they still had a deep sense of loyalty to
China, these Chinese considered the Philippines
an adopted country and therefore
developed some devotion to it. The third
generation (1950-1979) were “Filipino-Chinese
oriented.” Most of them were born
in Baguio, regard the Philippines as their
homeland, became naturalized Filipinos
and went to Filipinized Chinese schools.
The fourth generation (1980-present) is
characterized as Chinese Filipinos who are
either pondering their ethnicities or not. It
was during this period when the community
of “Tsinoys” were “imagined” by
KAISA, a national organization of Filipino-
Chinese. Tsinoys refers to Chinese Filipinos
who are a unique breed of Filipinos
and not a special category of Chinese.
Today’s Chinese Youth
Bagamaspad captures the self-definition
and self-identification of the present generation
of Baguio Chinese. She concludes
that “the Chinese never had a concept of
(ethnic) identities, only a concept of
Chineseness. There were noted differences
in degree but not in identities.” Following
the framework of Wang Gung Wu,
Bagamaspad analyses the identities of the
young generation of Ethnic Chinese according
to physical, political, economic and
cultural norms. What emerges, according
to her, is a generation of Chinese with
multiple identities based on the four norms
mentioned above.
The ethnic identity of the Chinese
comes largely from physical norms.
“Among the informants, blood and ancestry,
and the following characteristics are
important in their identification as Chinese:
skin color-maputi, eyes-singkit.”
These physical norms are what others use
as the most tangible, perhaps most common
indicator for identifying who is Chinese.
Bagamaspad notes that the young Chinese
in Baguio are politically loyal to the
Philippine state. She says, “This is the
land of their birth and loyalty to either
Taiwan or the People’s Republic of China
is a non-issue. Some expressed love for
country, concern for the political conditions
especially during the period of EDSA
2.” A number of informants have gone to
the People’s Republic of China, Republic
of China (Taiwan) and Hongkong. “The
sense of connecting with a cultural source
pervades but not that of connecting to a
nation to which one owes allegiance.”
Perhaps the most distinctive of the economic
norms according to Bagamaspad are
those related to the middle class norms of
the Chinese. Among the Chinese youth
interviewed, the most commonly mentioned
personal characteristic considered
Chinese is the value attached to money and
work. At a very young age, the children
are already taught values of hard work, being
matipid (frugal), and having word of
honor.
For the young Chinese in Baguio, culture
defines their being Chinese. Although
a few speak a bit of Mandarin, Cantonese
and Fukienese, most of them have attended
Baguio Patriotic School if only to learn the
language. “Respect for elders, not answering
back at them, keeping close family ties,
being conservative, are values mentioned
as Chinese.” Other cultural markers of
Chineseness include observance of traditional
practices such as birthdays, weddings,
death and burials.
Bagamaspad concludes that the youth
in Baguio have multiple identities guided
by strong ethnic and cultural identity. She
notes however that the cultural component
of that identity includes Filipinoness. “The
term Tsinoy is not commonly used by
Baguio Chinese but the concept best describes
the identity of the Baguio Chinese
youth today. They are Filipinos who are
Chinese.”
The two lectures drew spirited discussion
among the audience, especially representatives
from the Chinese community in
Baguio. One of them commented, “Why
don’t you also study the perception of (non-
Chinese Filipinos) about us? Could you
also include the negative aspects of the Chinese?”
Comments like these point to the
need for more work in the field of local and
comparative history.
The most important lesson of the day is
that history as a social science discipline
can only be interesting to the people if and
when it makes the past relevant to the everyday
lives of those who live in the
present
source:
http://rapidshare.de/files/16073545/sep02.pdf.html
some of them looks like American Indian words?
Add if you please. My list is very incomplete.