The Filipino woman: her social, economic, and political status, 1565-1933 0g354f48h

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Hep S ocial, Feconomic, and Political Status 1565-1933

BY

ENCARNACION ALZONA, PH. D. ASSOCIATE PROFESSOR OF HISTORY IN THE UNIVERSITY OF THE PHILIPPINES, AUTHOR OF A HISTORY OF EDUCATION IN THE PHILIPPINES, BARBOUR FELLOW, 1933

Foreword by

DOCTOR ALEXANDER G. RUTHVEN PRESIDENT OF THE UNIVERSITY OF MICHIGAN

Printed by UNIVERSITY OF THE PHILIPPINES PRESS 406 P. Faura, MANILA

I7S7 ‘AYY

COPYRIGHT, 1984, BY

ENCARNACION ALZONA

Limited to 200 copies

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Dedicated to the memory of LEVI L. BARBOUR

Donor of the Barbour Scholarships for Oriental Women

TO THE READER

Who faulteth not, liveth not; who mendeth faults 1s commended: The Printer hath faulted a little: it may be the author oversighted

more. Thy pain (Reader) is the least: then err not thou most by misconstruing or sharp censuring; lest thou be more uncharitable, than either of them hath been heedless: God amend

| and guide us all. FOULKES ROBARTES.

ACKNOWLEDGMENTS

I wish to express my gratitude to Doctor Alexander G. Ruthven, President of the University of Mi-

chigan, for contributing a foreword; to the Bar. bour Scholarship Committee for the opportunity their fellowship gave me to revise and prepare for publication this volume; to Mrs. Paz P. Mendez for allowing me to use material from her manuscript; to the authors whose names appear in the selected bibliography; to Mr. Emiliano Laus for compiling the tables; to Mr. José P. Cruz, typist; and to my other friends who have kindly furnished some of the illustrations. ENCARNACION ALZONA.

Contents Oo

FOREWORD ALEXANDER G. RUTHVEN

President, University of, Michigan 1

x INTRODUCTION 3 ONE

OUR MALAYAN HERITAGE

' 21 5

: TWO

x THE INFLUENCE OF SPANISH CULTURE

| THREE

\K 49

THE REVOLUTIONARY PERIOD, 1896-1899 FOUR

SK THE FILIPINO WOMEN OF TO-DAY 53

SELECTED BIBLIOGRAPHY 92

Hlusteations C1]

PORTRAIT OF A FILIPINO LADY IN THE 80’S 16

COLEGIO DE SANTA ISABEL IN MANILA 25

COLEGIO DE LA CONCORDIA 27

COLEGIO DE SANTA ISABEL DE NUEVA CACERES 80

UNIVERSITY OF THE PHILIPPINES 53

A GRADUATE

OF THE UNIVERSITY OF THE PHILIPPINES 57

THE VERANDA OF A PHILIPPINE HOUSE 59

CLAD IN THE ATTIRE OF WORKING WOMEN 14

DRESSED IN A FORMAL EVENING GOWN 82

STUDENTS OF ST. SCHOLASTICA’S COLLEGE 84

INTERIOR VIEW OF A FILIPINO HOME 86

A NON-CHRISTIAN GIRL OF THE IGOROT GROUP 90

FOREWORD

The reader of this book on the rdéle played by Filipino women in the history of the Philippine Islands, social, educational, and economic, will, if he happens

to be a citizen of the United States, learn a great deal which it will be good for him to know. If he did not realize it before, he will be impressed with the fact that the Islands have a long and colorful history and a culture, centuries old, of which their

people are deservedly proud. Dr. Alzona has treated : of one phase of this history and this culture, and it is the writing and the reading of books of this kind that contribute, perhaps more than anything short of actual contact between peoples, to the understanding of one race of human beings by another. Knowledge promotes friendship.

It is not inappropriate that Dr. Alzona’s book should be prefaced by a few words from an officer

of the University of Michigan. The University definitely contributed to the cause of international understanding and the education of Oriental women

through its Barbour Scholarship Fund. The late Levi L. Barbour of Detroit, Michigan, a former Regent of the University, by his generous gifts made it possible to bring to America women from

various Eastern countries, including the Philippines, to study along with American men and women

at Ann Arbor. It is hard to measure the good done by such educational foundations but those who have

year after year observed the working of the Barbour Scholarships are keenly aware that not the

: | least of their benefits is the promotion of interna, tional understanding and friendship. For several years past, the Committee on the Bar-

bour Scholarships has provided, in addition to the usual scholarships in the undergraduate and professional schools of the University, a limited number of fellowships. Barbour Fellows are carefully chosen and are invited to come to the University of Michigan in order to carry out studies and research-

es In which they may be individually interested. Dr. Alzona has been a Barbour Fellow for the year |

| chigan. | _ p ff PO el Le er 1932-33, another very welcome visitor from the Uni-

_ versity of the Philippines to the University of Mi-

Ann Arbor, Michigan

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PORTRAIT OF A FILIPINO LADY IN THE 80’S

.

. OUR MALAYAN HERITAGE known as Queen Sima who ruled in a southern is-

land of the Philippine Archipelago. She was an able queen and was respected by her subjects, neighbors, and enemies. Another noted ruler was called

Princess Urduja whose domain was the territory that now corresponds to the Province of Pangasinan. She was a brave woman; she commanded an army composed of women and waged war against her neighbors. In the administration of her realm, she was assisted by a body of women counsellors. Even if further historical research should disprove ~~ the existence of such ancient kingdoms ruled by women, nevertheless one should not ignore their significance, that to the imagination of the ancient Filipinos women could be good rulers.

Women could also become priestesses, and in fact there were more priestesses than priests, according to Fray Francisco de Santa Inés. The Tagalogs called them Katalonan, the Bisayans °, Babay-

lanes. They offered sacrifices; they officiated at marriages; they ministered to the sick; and they made prophecies like the oracle of ancient Greece. They were highly esteemed and their services were in great demand among the superstitious men and °The people occupying the islands south of Luzon are

collectively called Bisayans.

17

THE FILIPINO WOMAN

women of the time.?° They could be readily distin-

guished from other women by their rich apparel

and jewels. The priestesses in Mindanao, for example, affected very striking ceremonial cos- | tumes. About their heads they wore garlands and embroidered handkerchiefs; their shirts were red, adorned with a profusion of silver medals pinned on

the breast; and their skirts were of rich material. To complete their costume, they wore a quantity of bracelets and gold earrings. In thelr girdles they carried the dagger with which they killed the animals that were offered as sacrifices. The ancient Filipinos were apparently aware of the equality of man and woman, for even in their legend about the origin of man this idea could be discerned. They believed that a large bird alighted on a huge bamboo and pecked it so persistently that it was split open, and out of it emerged a man and a woman who had never seen each other before, for they they had lived in different joints of the bam-

: boo. Upon beholding each other, the man bowed low before the woman, signifying the respect that | © Suan de Plasencia, O. S. F., one of the authorities on pre-Spanish history who wrote a Relation of the Customs of the Tagalog in 1589, azfirmed that the priestesses and priests were persons of rank and their calling was considered honorable. Blair and Robertson, Op. cit., vol. VII, p. 18

OUR MALAYAN HERITAGE

man should pay to woman. Is not this legend very unlike the widely accepted Christian story of the creation of woman out of a rib of man, a story which

is frequently cited to give an air of plausibility to the fallacious contention that woman is inferior to man by the very act of creation and therefore should

be subject to man’s authority? In a large measure the Biblical story of creation is responsible for the subjection of women for centuries throughout the

Christian world as the laws of civilized countries |

alone reveal. Our Filipino legend at least traces . the origin of man and woman to a common source, i a bamboo, and thus places them on the same footing.

In economic life women were an important fac-

tor. By no means could they be classed with the “clinging vines” who were wholly dependent upon

the men. They carried on such household industries as needlework, weaving, poultry and hog rais-

ing. Even the heavy work of pounding rice for family consumption was done by women as a part

of their daily housework. On the farms women helped in planting and harvesting, as they still do to-day. Fray Gaspar de San Agustin was indeed impressed by the industry of the women and wrote: “The women are very devout, and in every way of

good habits. The cause for this is that they are 19

THE FILIPINO WOMAN

kept so subject and so closely occupied; for they _ do not lift their hands from their work, since in many of the villages they support their husbands

and sons, while the latter are busied in nothing | else but in walking, in gambling, and wearing fine

clothes....” After a perusal of the foregoing pages one canrot avoid drawing the conclusion that the Filipinos at the time of discovery were already within the pale of civilization and Filipino women occupied a high social position, which could only be possible in

a civilized community. Women enjoyed a large measure of freedom which was unknown to the women of other oriental countries. As they were free, they were able to participate in social, econo-

mic, and political activities to the advantage of both individual and society. They commanded the respect of the men; they were amply protected by

the native waThe andmodern they possessed civil and tical rights.” Filipino women whopoliare

demanding civil and political rights are in fact asking for no more than the restoration of their ancient rights and freedom, of which they have been 7 deprived by the introduction of Spanish law by an / alien ruler. The feminist movement in our country, should, therefore, be viewed in the light of this important historical fact. 20

TWO

The Influence of Spanish Culture | The advent of history Spain marked the beginning of a éw era in the of the Philippines. Spain brought her religion, customs, language, and insti-

tutions which in the course of time affected the local Malayan culture. Spanish colonization isolated the Filipinos from the influence of the cultural currents that came from the neighboring oriental countries and brought them instead into the sphere

of Western civilization. Thus, long before the other Far Eastern peoples were influenced by Europe, the Filipinos were already confronted with the dynamic culture of the West which was destined

to affect materially\and spiritually their ancient

Malayan heritage. '

First among the {mnportations of Spain was the Christian Gospel. It is often said, and with truth,

that wherever Spain went she carried the sword in one hand and the cross in the other; for, it is a well-known fact that one of the motives of Spanish

colonization was to bring the heathens of distant lands into the Christian fold. The early Spanish conquerors were imbued with a strong missionary 21

THE FILIPINO WOMAN

spirit and sincerely believed that by bringing the Gospel to the heathens, they would gain at the same

time their own salvation. In the Philippines the

introduction of Christianity profoundly affected | the life of the people, especially the women. The new religion made a strong appeal at the very be-

ginning to the women of the upper class. It is not without significance that the first convert was a niece of the powerful ruler of the Island of Cebu,

known in history as Chief Tupas, and whose example was followed by other women of high rank.

The only opposition registered came from some priestesses who considered the new religion an intrusion and an obstacle in the practice of their profession. 'There were priestesses who offered stub-

born resistance, refused to surrender their idols, and fled to the mountains to avoid persecution. : The religious zeal of the early women converts. elicited the praise of the Spanish missionaries. A woman convert of Butuan, Mindanao, became wellknown as an indefatigable Christian worker who

demonstrated her faith not only in words but in deeds as well. She went from house to house, giv- , ing alms to the needy and attending the sick, and preached to the people in the streets in imitation of

Jesus Christ. In Nueva Segovia, now called Vigan, Province of Ilocos Sur, there was another wom22

SPANISH CULTURE

an missionary known as Luisa who was a sister of the chief of that town. She was credited with the conversion of a number of unbelievers who were

attracted to the new faith by her exemplary life and her many charities. The virtues of these converts were extolled by contemporary writers. There was one Maria Uray of noble lineage who refused

to marry the heathen king of Jolo. Another wom- , an Magdalena Iling was courageous enough to reject the questionable proposal of a Spaniard who held the office of Alcalde Mayor. Some notably pious Filipino women, such as An-

tonia Esguerra and Rosa Prieto of Manila, were elevated by the Church authorities to the rank of Venerable which represents the first step to saint-

hood. Antonia Esguerra was a wealthy and worldly widow, but she relinquished a life of ease

and pleasure to enter the Beaterio of Santa Catalina, a religious house and school for girls in the City of Manila. Rosa Prieto was a beautiful woman

and was courted by many worthy young men, but she chose to devote her life to religious practices in the same Beaterio. The monastic calling appealed to Filipino women.

As early as 1662 two Filipino women known by the names of Sister Tomasina de Christo and Sister

Luisa Laura de San Francisco were among ‘the 23

THE FILIPINO WOMAN

nuns in the Monastery of Santa Clara established in

the City of Manila. Other religious congregations attracted our women and they led a flourishing life

due to the support of these women. The congregation of the Sisters of Charity had among its members a virtuous Filipino woman Asuncion Ventura who belonged to a wealthy family of the Province

of Pampanga. In 1885 she founded an orphanage

for girls in Manila under the name of Asilo de Looban. Administered by the Sisters of Charity and supported by a fund left by the founder, the institution has led a useful life to this day, providing a home to a considerable number of orphans as well as other girls. The congregation called La Compania de Jesus, whose headquarters is in the Walled City, Manila, was founded by a Filipino woman, Ignacia del Espiritu Santo (1688-1748), a native of Binondo, Ma-

nila. Sor Ignacia together with a niece Cristina Gonzales, Teodora de Jests, Ana Margarita, and six others founded the congregation under the supervision of the Jesuits. The congregation established in

1684 a school for Filipino girls which adopted the : name of Beaterio de San Ignacio. Sor Ignacia belonged to a well-to-do family, but she preferred a

life of sacrifice and poverty. She tortured her body, exposed herself to the hot midday sun, and 24

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