Peter Dominique R.

Paredes WDE Arch16 Cut Above the Rest Public space is the stage upon which the drama of communal life unfolds. Streets, squares and parks give flow to the human exchange. These physical environments have a direct relationship with human behavior. (Carr, S., 1992) Of all the open public spaces in Metro Manila, Plaza Miranda in Quiapo district is definitely cut above the rest most featured in local documentaries, journals and social reviews. In order to fully appreciate this public space, we have to know its physical arrangement, setting and most important, its social relevance. Plaza Miranda is a square, public plaza in front of Quiapo Church, was named after a history-forgotten secretary of the Philippine Treasury in 1853, Jose Sandino Y Miranda (Rico, F., 1999). This open space covers that 2,954 sq. meters (dimensions of approx. 43m x 55m) is comparable to a human heart because it is the node or intersection of arteries major and minor roads as well as establishments in the metro. The plaza is enclosed by the Quiapo Church on the North, Manila City Plaza and Philtrust Bank on west, Philippine Savings Bank, K-mall, Quezon Blvd. on the east and Mercury Drug on the south. Four pedestrianized streets lead to the plaza: Carriedo, Evangelista, R. Hidalgo & Villalobos much visited because they are premiere venues of commercial activity (Caganguin, M. et al, 2004). This granitepaved plaza brims with Roman-Gothic structures and color choices to complement with the Quiapo church (Vergara, A., 2000). Other elements such as inscriptions, planters, entry arches and a 35-ft high marble obelisk which reminds freedom are present. According to many, Form follows functions. This must be the rationale of the said architectural and artistic elements present in the plaza. Roofed arches built

at every intersection of plaza and minor streets surrounding it not only give shade during hot or rainy weather. Rather, it gives a sense of exit whenever the plaza becomes a sea of people especially during Fridays. It serves as a landmark and gives a sense of direction. Quiapo is not Quiapo without Plaza Miranda. It is regarded as such because of four roles it played in the history and continues to take part in contemporary Manila: socio-economic, cultural, political and religious. To understand how this city space got to its present location and performed its roles in the society, we have to trace its history way back in the Spanish period of colonization since most of the things associated with Plaza Miranda are rooted in the Philippine history. As part of Spains campaign to win the Filipinos for Christendom and at the same time to bind them to the nascent colonial state, the Spaniards were faced with the task of encouraging an indigenous population living in scattered settlements to move into enclosed localities, called reducciones (R. Wendt, 1996). Located at the center of the locale are the major social institutions such as school, government office, church and commercial center. According to Alarcon, N. (as cited by Caganguin, M. et al, 2004) in such social arrangement, a plaza is bounded by church, town hall and other social institutions, a reminder how state and church dominated the society. In the case of Quiapo city plan, the center of the complex is the Plaza Miranda and because of its location (adjacent to the Church), it became a place where people are concentrated due to the fact that most of the people used to go to the church and perform religious practices from the time when the Spaniards colonized us using cross and sword (Rico, F., 1999). Because of the concentration of people, Plaza Miranda becomes a socio-petal space an effective avenue of a rapid free-market. In different theories in entrepreneurship and business management, a

venture will make the most profit if located in a place where groups of people are concentrated (Bateman, T. & Snell, S., 2007) In this case, Plaza Miranda truly performs a socio-economic function in an urban setting because peddlers and vendors of all kind sell their commodities at the Plaza to meet a huge wave of parokyanos. This was also the scenario in the area in 1887 seen in the list of vendors in a study conducted by Camagay, L. which says that even that time, ventures are very active and progressive (Rico, F.,1999). Today, the vendors in plaza Miranda stretched up to the surrounding streets such as R. Hidalgo, Evangelista, Carriedo and Villalobos. Quiapo, the vicinity where this famous and historic square is located was established in a district called Extramuros (outside the walls) where the nonSpanish (indios Filipinos and Chinese) settled for a long period of time (Rico, F., 1999). Throughout the years, Chinese community established commercial establishments in the area surrounding the complex. Today, a lot of Chinese-owned shops as well as the electronics shops in Raon and Camera industry in R. Hidalgo streets are still present. Because of these shops, people from different places are attracted to the plaza since it is the Node of the area. In addition, fast food stalls are established in the buildings surrounding the plaza. This is also a reason why people are concentrated in the plaza. During the American period, Instructional institutions were built around the plaza (Cagunguin, M., Salilig, MJG, & Vasquez, CA, 2004). This intensified the plaza as a socio-petal space, an effective public social space. Plaza Miranda gathers people together because it is the central space surrounded by mostly-visited institutions such as church, schools and commercial centers.

Because of the concentration of people in the place, public information dissemination is most frequently done here. Political rallies, debates, democratic exercises are performed in Plaza Miranda to cover a wide range of people. One example is the historical and famous bombing during the political activity of Liberal Party in 1971 Philippines bloody history (Rico, F., 1999). Throughout the history of Christianization in the Philippines, the famous Black Nazarene Procession or Translacion in Quiapo has become one of the main highlights. People of different kind from different places as well as foreigner

spectators used to visit the Saint John the Baptist Parish (Quiapo Church) because the image is said-to-be-miraculous (Rico, F., 1999). In this case, Plaza Miranda performs its cultural and religious role. During processions, it becomes a sea of people. Moreover, it transforms into a cultural melting pot because of the different beliefs of people. In line with the efficiency of the Plaza as an efficient public space for socio-economic purposes, amulets, herbal / folk medicines, contraceptives, talismans, religious items, sex items etc. are sold also sold here (Bautista, B., 2000). Plaza Miranda is the microcosm of Philippine culture where western, folk and primitive religious beliefs and practices and mystical view of day-to-day living intertwine. This gives the plaza much peculiarity. However, amidst the effective functions of Plaza Miranda as an efficient open space, it is not fully utilized because of different factors found by Cagunguin, M., Salilig, MJG, & Vasquez, CA (2004) in a study they conducted. First, the public space during noon afternoon is not fully used because of the scorching heat of the sun. In the study, they conducted empirical testing and they found out that during the said times of the day, most area of the plaza is not used. Vendors and pedestrians stay only in well shaded /shadowed space. Second, they also found that the open

space lacks furniture where people can sit and rest. Due to this problem, people sit in chained bollards scattered which in turn deteriorates the physical aesthetic value of the place. It would be better if the city government install more seats since a lot of people visit this place for different purposes. Third, since Plaza Miranda is always visited by people due to the mentioned purposes, this place also becomes an opportunity for petty crimes snatching, hold-ups, etc. Lack of sense of security hinders other people to visit the place. Also, due to the fact that it became a place where contraceptives and other non-catholic items are greatly available, it plaza disrupts the sacredness and the solemnity of the Quiapo church in the perspective of the Roman Catholics since the Church is anti abortion (Catholic Bishops Conference of the Philippines) There are a lot of well-developed public spaces in the Metro Manila but they cannot surpass Plaza Mirandas role as a mere open space but its relevance in socio-economic, cultural, religious and political aspects of the then and now Philippine urban society.

B L GAH I I RP Y BO Bateman, T. & Snell, S. 2007. Management: Leading and Collaborating in Competitive World. Philippines: McGraw-Hill Irwin Carr, S. 1992. Public Space. USA: Cambridge University Press Wendt, R. 1996. Philippine Fiesta and Colonial Culture. Rico, F. 1999. Kasaysayan ng Quiapo. Manila: UP Manila, College of Arts and Sciences. Bautista, B. 2000. Cuaresma. Makati City: Bookmark Inc & Bungang Araw Vergara, A. 2000. Chin Up, Plaza Miranda. Inquirer Cagunguin, M., Salilig, MJG, & Vasquez, CA. 2004. Understanding Public Space in a Urban Setting: A Study of Plaza Miranda (Thesis) University of the Philippines - Diliman Catholic Bishops Conference of the Philippines. Cathechism for Filipino Catholics