Customs of the Tagalogs (PDF)

CUSTOMS OF THE TAGALOGS Fray Juan De Plasencia WHO IS FRAY JUAN DE PLACENSCIA BACKGROUND OF THE AUTHOR Born in the 16th Century as Joan De Portocarrero Plasencia, in the region of Extremadura, Spain. Fray Juan de Plasencia is one of the seven children of Pedr...

CUSTOMS OF THE TAGALOGS Fray Juan De Plasencia WHO IS FRAY JUAN DE PLACENSCIA BACKGROUND OF THE AUTHOR Born in the 16th Century as Joan De Portocarrero Plasencia, in the region of Extremadura, Spain. Fray Juan de Plasencia is one of the seven children of Pedro Portocarrero, a captain of Spanish Schooner. Spanish Friar of the Franciscan Order. Among the first group of Franciscan Missionaries who arrived in the islands on July 2, 1578. Spent most his missionary life in the Philippines, where he founded numerous towns in Luzon and authorized several religious and linguistic books, most notably the Doctrina Cristiana (Christian Doctrine), the first book ever printed in the Philippines. He joined with another missionary, Fray Diego De Oropesa, and they both started preaching around Laguna De Bay, Tayabas, and Quezon Province where he founded several towns He passed away in Liliw, Laguna in the year 1590 CUSTOMS OF THE TAGALOG The archipelago was composed of several communities called barangay. The word barangay came from the Malay word “balangay”, which refers to the boat that transported them to their settlements. Each barangay was independent, which means that there was no central government within the archipelago. A barangay was headed by the datu or chieftain. His primary duties were to protect the barangay and promote its welfare and interest. SOCIAL HIERARCHY The Tagalog society was structured into a rigid class system:  The nobles or warrior class who served the datu. He/she would keep their status for a lifetime MAHARLIKA however, this can be taken if he/she marries a slave. The children would be divided and would inherit the status of their mother or father. Free commoners who were neither nobles nor slaves but paid tribute to the datu. The freemen who were non-slaves, TIMAWA contributing to agricultural work or other services.  Servants who had their own homes and families but worked for the ALIPING datu or the nobility. Children belonging to this caste inherit NAMAMAHAY the status of their parents. Cannot be treated as slaves nor can be sold off. Slaves who lived in the houses of their masters, had no personal freedom, and can be sold off. The master can reward his/her slaves by giving them a portion of their harvest so that they would ALIPING stay faithful to their master. A person can be a slave by: captivity of war, SAGUIGUILID reason of debt, inheritance, by purchase, or by committing a crime.  MODE OF DRESSING (Upper) Baro o Head is called putong Camisa (symbolizes the number of persons killed by the wearer) (Upper) a jacket with short sleeves Free commoners who were(Lower)neitherSaya called kanggan nobles nor slaves but paid tribute to the datu. The freemen who were non-slaves, contributing to agricultural work or other services. (Lower) Bahag PROPERTY The land area was divided among the whole barangay, especially the irrigated portions. No one from a different barangay could cultivate land unless they inherited or bought the land. The lands on the tingues, or mountain ridges, are not divided but owned by the barangay as a whole.  PROPERTY At the time of rice harvest, any individual (regardless of their barangay) that starts to clear any land area may sow in it. Fisheries of chiefs had established limits, and sections of the rivers for market. Unless you were a member of the chief's barangay, you had to pay for the privilege of fishing or selling in the chiefs' fisheries  MARRIAGE CUSTOMS In the case of a In the case of an divorce, if the wife adoption, the children would leave her husband would receive double for the sake of the value of how much marrying another man, they were bought to be all her belongings plus adopted. a certain amount would be given to her former husband however, if she Investigations and chooses to leave and do sentences for the not have any plans to accused shall be marry, then all of her presented and read in dowry will be returned front of the tribe. to her.  RELIGION, BELIEFS, AND PRACTICES Plasencia discusses the worship of anitos (spirit deities) and nature spirits, as well as the katalonan, the priestess class that mediated between the people and their gods.The prominence of animistic practices provided a justification for Spanish missionaries to intensify their conversion efforts, casting the indigenous religion as “pagan” and in need of eradication. (Pagan - a person holding religious beliefs other than those of the main or recognized religions.) 12 PRIESTS OF THE DEVIL CATOLONAN a highly respected priest or priestess, often female, who acted as a medium between the people and the anitos (ancestral spirits or deities). The catalonan performed rituals and sacrifices to appease the spirits and ensure the community's welfare.  MANGANGAUAY these were sorcerers who were believed to have the power to cause illness or death through magical means. They could heal or harm, depending on their intentions, and were seen as dangerous individuals who used spells to extend a person’s suffering.  MANYISALAT MANCOCOLAM were thought to be capable of were known for casting curses casting spells on married or using dark magic to couples to cause them to fall inflict harm on others. They out of love or become estranged. were believed to cause illness, accidents, or misfortune through their spells, often out of vengeance or malice.  these were more powerful were feared for their sorcerers than the ability to tear out the mancocolam, capable of livers of individuals killing someone without dressed in white. This using physical objects or gruesome act was considered rituals. It was said that part of their sorcery, and they only needed to make they were known for causing contact with their victim to death in a particularly cause death instantly. violent manner. HOCLOBAN SILAGAN  was a sorcerer who could was believed to be capable detach parts of their body, of flying and eating human typically at night. flesh. MAGTATANGAL OSUANG these individuals were known they guide people in for crafting love potions or spiritual matters. They also charms that could cause helped with rites someone to fall in love or surrounding death, preparing feel deep attraction the soul for the afterlife. MANGAGAYOMA SONAT were male individuals who a fortune teller who took on the role of foretold the future. priestesses, often cross- dressing or adopting feminine behavior. BAYOGUIN PANGATAHOJAN Back then, there were no They worshiped Bathala, the temples or sacred places in “all powerful” or “maker of which our ancestors would things”, the sun, the moon, worship. However, and some, even the stars or ceremonies and festivals a particular dead man with a were celebrated in the special capability that house of the datu in which fought bravely or protected they call a simbahan. them in their time of need.  RELIGION, BELIEFS, AND PRACTICES Plasencia discusses the worship of anitos (spirit deities) and nature spirits, as well as the katalonan, the priestess class that mediated between the people and their gods.The prominence of animistic practices provided a justification for Spanish missionaries to intensify their conversion efforts, casting the indigenous religion as “pagan” and in need of eradication. (Pagan - a person holding religious beliefs other than those of the main or recognized religions.) They believe in SUPERSTITION The Tigmamanuguin magical powers of bird's (a blue bird amulets and charms as large as a turtle- such as anting- dove) song had two anting, kulam, and forms: a good omen, gayuma. and a bad omen. They find omens in events they witness, (i.e. when someone sneezed, met on their way a rat or serpent, or the Tigmamanuguin bird sang they would go home in fear that evil would befall them if they continued their journey) In burying the The grief of the dead, the corpse relatives of the would be placed deceased is followed beside its house by eating and and be mourned for drinking. 4 days. It will then be laid on a boat which serves as a coffin which is guarded by a slave. BURYING THE DEAD  3. CONTRIBUTION TO GRAND NARRATIVES OF HISTORY It provides a comprehensive account of the social, cultural, and religious practices of the Tagalog people before extensive Spanish colonization. By documenting aspects such as social hierarchy, marriage customs, property ownership, and religious beliefs, it offers invaluable insights into pre-colonial Filipino society. This document helps historians and scholars understand the indigenous culture and traditions, serving as a primary source for reconstructing the historical narrative of the Philippines. It also aids in appreciating the impact of Spanish colonization on Filipino society and the transformation of these customs over time. 4. RELEVANCE Written in 1589, it offers valuable insights into the pre- colonial Filipino society, including their social hierarchy, marriage customs, property ownership, and religious beliefs. This document lies in its role as a primary source for understanding the indigenous culture and traditions of the Tagalog people before the extensive influence of Spanish colonization. It also served as a foundation for Spanish laws and policies in the Philippines, helping the colonizers to govern and restructure Filipino society. As contemporary Filipinos seek to understand their roots and cultural identity, the book serves as a reminder of the sophistication and richness of Filipino society prior to Western influence. It challenges the historical narrative that the Philippines was uncivilized before the Spanish arrival. THE END Thank you for listening!