Landscapes of Globalization: Globalized Development in the by Philip F. Kelly

By Philip F. Kelly

During this serious and complicated research, Philip F. Kelly demanding situations the normal definition of globalization as an impossible to resist and inevitable strength to which societies needs to succumb. by way of tracing the implications of world fiscal integration within the Philippines, he argues that international procedures are constituted, accommodated, mediated and resisted in social techniques at a number of scales, from the nationwide economic system to the village and the family.

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Extra info for Landscapes of Globalization: Globalized Development in the Philippines (Routledge Pacific Rim Geographies, 1)

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The post-colonial state, 1946–66 Philippine independence in 1946 represented the culmination of a planned transfer of sovereignty starting in 1935 with a Commonwealth government, but interrupted by a destructive wartime occupation by Japanese forces (1942–5). In the years after 1946, as in the years before, American commitment to political self-determination for the Philippines was notably higher than its vigour in ensuring economic autonomy for the former colony (Doronila, 1992: 19). Perhaps because independence was achieved without the ‘clean break’ of a revolutionary struggle, American influence continued to be exercised in a variety of spheres.

Furthermore, the legitimacy of this construction of the Philippines’ place in the world is rooted in the historical experience of interaction with global processes. In other words, this chapter makes the rather bold assertion that the country’s historical context has left it peculiarly susceptible to arguments that prioritize the global scale and that this is inscribed upon the landscape in the types of development experienced. The boldness of this suggestion is that it creates an explicit link between the cultural legacies of religious conversion, colonialism and intense trading links, and the contemporary context for economic policy.

Similarly, Rafael points out that the word tauad (or tawad – to bargain, haggle or evade) represents the Tagalog translation of confession or pleading for forgiveness. Clearly the implication is that one bargains in a two-way process with the figure of authority (ultimately, God) for forgiveness and salvation, a notion that would have scandalized the Spanish friars. Several accounts also suggest that worship of ancient gods and the continuation of pagan festivals and rituals was widespread for several centuries after conquest (Cushner, 1971).

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