While historians have recently called attention to the racial assumptions that shaped the debates over monetary reform in either the colonial Philippines or China during the first years of the twentieth century, this essay analyzes the crosscurrents between efforts to “civilize” and “develop” Filipino and Chinese monetary systems. It first examines the history of the Philippine money question (1899–1903), revealing anxieties about the apparent attachment Native Filipinos and Chinese had to silver currency. U.S. colonial officials were ambivalent toward the Native Filipinos, seeing them as possibly teachable, but so-called silver savagism was seen as too deeply engrained in the Chinese community, making the Chinese appear as a threat to monetary stability. In the last section, the article turns to China, revealing how the outcome of the Philippine money question shaped how U.S. monetary experts approached their efforts to reform China’s monetary system. Throughout this process, U.S. colonial officials and monetary experts defined the Philippines and China (“silver countries”) and Filipinos and Chinese (“silver-handling types”) as overlapping objects of development. This analysis reveals how development was simultaneously an economic, racial, and imperial language.

The challenges besetting the Philippine mental health system demand multifaceted, strategic responses to ensure the holistic well-being of Filipino youth. Through the integration of mental health into primary care, augmentation of the professional workforce, bolstering information infrastructure, reforming medication accessibility, augmenting budgetary allocations and invigorating governance, the Philippines can pave the way for an inclusive mental health system that adequately addresses the exigencies of its younger demographic. In doing so, the nation can make substantial strides towards alleviating the negative impacts of adverse social conditions, such as the COVID-19 pandemic, on the mental well-being of its youth.

Low- and middle-income countries (LMICs) remained at elevated risk for the effects of the COVID-19 pandemic because of persistent stressors to their health systems. Simultaneously facing high infection rates, strict containment measures and natural disasters, the Philippines provides important grounds for health research in LMICs. This review examined how the COVID-19 pandemic affected mental and psychosocial health in the Philippines. This scoping review included literature in English from 2020 to mid-2022 from PubMed, PsycInfo and SCOPUS, and used the PRISMA-ScR and PCC-question model. Two independent reviewers conducted blind article screening and data extraction using COVIDENCE software, followed by consensus building, data charting and analyses. This work identified 405 publications across PubMed (N = 56), PsycInfo (N = 106) and SCOPUS (N = 243), of which 76 articles addressed the Philippines. Article types included 54 research articles, 10 opinion pieces, 4 literature reviews, 6 letters to journals, 1 study protocol and 1 other report. These findings focused primarily on health professionals (N = 23) and educators/learners (N = 22) and reported mostly on moderate-to-severe clinical outcomes such as fear, depression, anxiety or stress. Coping behaviors, like resiliency and other ways of adapting to the pandemic, including religious, spiritual and community-oriented approaches highlighted experiences with stringent infection prevention and control measures to contain COVID-19 in the Philippines. The COVID-19 pandemic brought severe challenges to mental and psychosocial health in the Philippines. The literature focused mostly on healthcare workers and educators/learners, and moderate-to-severe mental health outcomes in these groups. There is a need to expand studies to other sociodemographic groups and communities across the Philippines. Future work stands to benefit from more in-depth qualitative, mixed methods, longitudinal and representative quantitative research in LMICs following this pandemic. Literature reviews remain important to synthesize post-pandemic experiences by providing context for future studies and health practice in the Philippines and other LMICs.

Research on public health, crime, and policing regularly discusses sex workers in Southeast Asia but rarely recognises them as agents of social and political activism. This paper shows that sex workers and their allies in Singapore and the Philippines have long and rich histories of challenging their criminalisation and stigmatisation through cultural activism, political advocacy, consciousness-raising, and the provision of direct services to fellow sex workers. Using feminist ethnography, including interviews and participant observation with Project X in Singapore and the Philippine Sex Workers Collective, this paper explores how sex work activists have strategically adapted to their political environments. In Singapore, they maintain resistance through ‘shape-shifting,’ working within state-sanctioned mechanisms, positioning themselves as public health service providers, and creating spaces for radical political advocacy. In the Philippines, where an anti-sex work position is more deeply entrenched within dominant social blocs, sex work activists aggressively criticise state policies on social media and in carefully vetted forums but remain strategically invisible to avoid exposure, harassment, misrepresentation, and prosecution. This paper looks at how sex work activists engage in claims-making — underscoring the differences in the political resonance of human rights in both countries — and interrogates how sex work activism challenges social hierarchies, especially concerning migrants and trans individuals. Overall, it contributes to a richer understanding of non-traditional forms of political activism in Southeast Asia and makes visible sex workers’ contributions to feminism and labour movements in the global south and non-Western contexts.

Given China and Russia’s increasingly aggressive behaviour, balance of threat theory posits that formal US allies should close ranks behind the United States. The literature on alliance politics reinforces this logic by showing that alliances deter aggression and reduce the occurrence of war. Recent developments, however, have somewhat undermined these claims, as the president of the Philippines, Rodrigo Duterte, and the president of Turkey, Recep Tayyip Erdogan, publicly threatened to break ranks with Washington and to realign with China and Russia respectively. How can we make sense of such defiant behaviour? This article argues that populist blackmail elucidates this phenomenon and compares it to three alternative propositions: conventional bandwagoning, bandwagoning for profit, and hard hedging. Based on empirical evidence, the article reveals that the provocative statements of Duterte and Erdogan were not a genuine push for realignment with Beijing and Moscow, but rather political strategies designed to enhance their bargaining power with Washington in the hopes of securing certain concessions, while simultaneously galvanising domestic support to justify their raison d’être and to secure their hold on power. Furthermore, the article infers that two concomitant factors – political grievances and the perceived lack of security assurance – propelled both presidents to resort to blackmail.

The early modern Philippine archipelago is often described as being under the power of a frailocracy with a far-reaching impact. From a microhistorical approach of ecclesiastical contentiousness, I argue that the intermittent clashes between and inside the two pillars of colonial rule—the civil and ecclesiastical powers—belie the church's overarching control over state affairs. The church was not a monolithic unit in the Philippines, but was rather highly fragmented, especially in distant Asian enclaves, and it was not independent, but relied on royal patronage, diplomacy, and transnational networks. Using archival materials, official reports, religious manifestos, and royal appointments and decrees, I focus upon two significant case studies of the two exiled archbishops of Manila, Fray Hernando Guerrero, OSA, and Felipe Pardo, OP, to explore factionalism, negotiation, and microlevel political constellations as a way to approach conflicting church–state relations in seventeenth-century Philippines from a more nuanced perspective.

The incumbent-led subversion of democracy represents the most prevalent form of democratic backsliding in recent decades. A central puzzle in this mode of backsliding is why these incumbents enjoy popular support despite their actions against democracy. We address this puzzle using the case of Philippine President Rodrigo Duterte. Although some Philippine analysts have speculated that his popularity was inflated due to social desirability bias (SDB) among survey respondents, there has been limited empirical examination. Our pre-registered list experiment surveys conducted in February/March 2021 detected SBD-induced overreporting at about 39 percentage points in face-to-face surveys and 28 percentage points in online surveys. We also found that the poor Mindanaoans, and those who believed their neighbors supported Duterte, were more likely to respond according to SDB. These possibly counter-intuitive results should be interpreted with caution because the survey was conducted during the height of the COVID-19 lockdown, and the findings cannot necessarily be extrapolated to the other period of his presidency. Nevertheless, this study suggests that preference falsification could be an alternative explanation for the puzzle of popular incumbents in democratic backsliding.

This article explores the dynamics behind global diplomacy and knowledge in Asian maritime empires in the late eighteenth century. The short-lived diplomatic exchange between the Kingdom of Mysore and the Spanish Philippines in 1776–7 provides a rich resource for an analysis of how global diplomatic agents coproduced material objects, images, and written records which in turn impacted politics and trade relations. The article makes at least four important interventions in the burgeoning field of new diplomatic history. First, it sheds light on certain aspects of growing research on Asian diplomatic encounters connecting the Indian Ocean and Southeast Asia; second, it offers insights into the manifold actors involved in creating and negotiating knowledge; third, it highlights the epistemological importance of the visual and material archives for the study of global diplomacy in the early modern period; and fourth, it challenges narratives of cross-cultural foreign relations which tend to overemphasise asymmetrical and confessional explanations.

The Russo-Japanese War (1904-1905) attracted more than passing interest in the pages of El Renacimiento in the Philippines and Bintang Hindia in the Dutch East Indies. Both publications featured pieces with editorializing tones that indulged in a significant degree of delight at the spectacle of Russian defeats and humiliations at the hands of the Japanese. This article engages in a close reading of this coverage to insert these instances of colonial schadenfreude into the broader trajectories of shaping communities of readers and nationalist awakenings in both colonies. Filipino nationalists in El Renacimiento dropped clear clues likening Russian aggression against Japan, an archipelagic Asian nation like the Philippines, to that which Filipinos experienced under the Americans, thus engaging in a symbolic displacement of that international event into their own historical present. Mocking Russians was part of a nationalist reading of the war that allowed for delight in the spectacle of White humiliation and the prospects of Japanese aid in anti-colonial struggle. The way the Russo-Japanese War was commented on by Bintang Hindia less than ten years before the ‘national awakening’ period was remarkably similar to the reporting in El Renacimiento. This isomorphism between two different historical contexts allows us to examine the role that mockery of Europeans played in forming a community of readers, nationalism, and the gradual undermining of the ideas of White supremacy on which colonialism was predicated.