Gender & History in the Philippines PDF

GENDER & HISTORY IN THE PHILIPPINES THE IMPORTANCE OF STUDYING HISTORICAL EPOCHS IN UNDERSTANDING GENDER & SOCIETY Historical Continuity and Change Challenging Colonial Narratives Rediscovering Empowered Roles  OLONIAL CON EC...

GENDER & HISTORY IN THE PHILIPPINES THE IMPORTANCE OF STUDYING HISTORICAL EPOCHS IN UNDERSTANDING GENDER & SOCIETY Historical Continuity and Change Challenging Colonial Narratives Rediscovering Empowered Roles  OLONIAL CON EC TEX PR T The pre-colonial Philippine societies constituted a “scattered family-based dwellings” called “barangay” (village) Women in the pre-colonial Philippine society not only engage in highly esteemed positions but also, enjoy a higher regard compared to men in society Both genders, men and women, could become “chief of the “barangay”, perform the role of the “babaylan”, rights to own a property, and obtain a divorce” (Aguja, 2013)  OLONIAL CON EC TEX PR T In addition, the equality of men and women in Philippine society can be represented from the story of creation entitled “Si Maganda at Si Malakas” in which both man and woman are created at the same time. WHAT IS A DATU? DATU the leader of the barangay consisting of 100-500 persons. The nobility of the Datu will be passed down to the eldest son or a relative if he has none. WARRIORS Men also took on the role of warriors, defending their barangays from external threats like raiders or invaders. They engaged in pangayao (warfare) and were expected to be brave and skilled in combat. Possessing martial prowess enhanced their social status FARMERS Men were primarily responsible for agricultural tasks, such as clearing forests, planting, and harvesting crops like rice, root crops, and coconuts. They were also involved in hunting, fishing, and raising livestock, providing food for their families and communities. WHAT IS A BABAYLAN? BABAYLAN Babaylan are construed as a female or a transgender being that has mystical powers to heal, prescribe amulets, divine, teach and perform rituals. Several communities, however, may also involve a male Babaylan that possesses the same abilities – in all, the Babaylan are known to believers as wise and benevolent beings, with extraordinary abilities (Labrador, 2020). Carlos Francisco, Progress of Medicine 1, 1953 WHAT IS A BABAYLAN? BABAYLAN Babaylan were our pre-colonial spiritual leaders who practiced animism. They were a matriarchy that allowed queer men in their ranks. The co-existence of both feminine and masculine energies in the Babaylan, meant that they were linked to the divine. And were revered as such (Conaco, 2024) RELATIONSHIPS Mga karelasyon The babaylan could freely marry and have sexual relations with any gender. They could have children of their own if they so wished. They were an integral part of the community – keeping the culture, traditions and its people alive – they were never reduced to labels based on sexual preference. (Conaco,2024). BABAYLAN BABAYLAN These priestesses were called babaylans or baylanes in the Visayas Tagalogs referred them as catalonans BABAYLAN BABAYLAN As women's position in a barrio or balangay, the image of the babaylan was significant. CULTURE RELIGION MEDICINE BABAYLAN BABAYLAN ROLES The Babaylan’s most important role is the healer of both natural and spiritual illness (Conaco,2024). They believe that people have twin souls: Ginhawa, the breath of life, resides in the stomach. Kalag, the astral soul, resides in the head BABAYLAN BABAYLAN ROLES The Babaylan performs rituals and sacrifices to appease, honour and converse with the various diwata (spirits), and deities (Conaco,2024). a bountiful harvest a positive outcome in war oracle for decisions in trade, travel and marriage safe childbirth sacred preparations for death BABAYLAN BABAYLAN ROLES Babaylan were gifted orators who kept the traditions and culture of the community alive. They passed on the tribe's histories and lore through chant, song and dance (Conaco,2024).  BABAYLAN BABAYLAN ROLES Babaylans are politically active in advocacy, activism and working for justice in their communities, especially in matters of land dispute, displacement, state violence, increased militarization and the plundering of their land (Foundation for Filipina Women's Network, 2016). The babaylan were equal to datu or local rulers and worked side by side during important social activities (Ildefonso, 2022). THE EMERGENCE OF ASOG The status of Filipino LGBTQ people in the Philippines has its upsand downs. At one point in history, the practice of diverse sexuality in the country was not frowned upon. The past events have changed how Filipinos think in every aspect of their lives, especially about the “appropriate” way to treat and deal with lesbian, gay, bisexual, transgender people, and queer people. There was a time when gender identity and sexual orientation, under no circumstances, affected one’s social status. Those with feminine gender expressions even held important roles in society. WHAT IS AN ASOG? asog Babaylans were also known as asog, bayoguin, and binabayian - the traditional terms for gay men (Quintos 2012; UNDP, CHR 2018). They practiced cross-dressing and mannerisms similar to women, and same-sex marriages and sexual relations were ordinary (Ildefonso, 2022). WHAT IS AN ASOG? asog Father Francisco Alcina (1668) from his work Historia de los Islas y Indios de Bisayas, he described Asogs as: "…impotent men and deficient for the practice of matrimony, considered themselves more like women than men in their manner of living or going about, even in their occupations….” WHAT IS AN ASOG? asog Francisco Alcina also claimed that Spanish missionaries got confused by the babaylan they saw because of their extravagant clothing and mannerisms when observing the natives (1668 cited in Quintos 2012). Spanish priest and historian Pedro Chirino compared a male shaman’s long and braided hair to a feminine hairstyle (1604 cited in Brewer 1999). ROLE OF AN ASOG asog Babaylan and Asog shared similar functions in their society. The difference lies on the idea that Babaylan are biological females who have the natural gift of procreation while Asog are biological males who imitate both the appearance and characteristic of the female Babaylan, but can’t reproduce or give birth – unlike their counterparts. ROLE OF AN ASOG asog Revolts against the colonizers were mostly spearheaded by military men or individuals with considerably high power in their society. PONCIANO ELOFRE “DIOS BUHAWI” Ponciano is a known asog. He is often seen wearing a skirt, reportedly bisexual man, led 2,000 people in a revolt against the Spaniards more than 200 years later. This effeminate Bisaya babaylan served as the town chief of Zamboanguita in Negros Oriental under the name Dios Buhawi (Whirlwind God). In 1887, as a charismatic and well- respected rebel, he led many religious and political uprisings against Spain. PAPA ISIO He was a well-known leader and was possibly Elofre’s former subordinate before he rose to prominence when their uprising collapsed. Later, the Americans put Papa Isio in jail. He died in a Manila prison in 1911, under US colonialism.  GREGORIO LAMPINIO OF LAMBUANAO Lampino is regarded as an iconic gay leader of the Capiz-based Pulahan. The Visayan religious revival cult known as Pulahan, or Dios Dios, was a well-known organization before the Revolution, and members could be identified by their red clothes. Around 15,000 people used to join them. AT THE START OF THE COLONIZATION The colonizers were surprised how women were treated to be almost equal to men in pre-hispanic society reflected in their myth stories and household chores, and day to day activities. When natives were converted by force, they were instructed that salvation is through Christ and His kingdom of God. Missionaries instilled the ideology of "hell” that once you go against the teachings of the Church one’s soul will be consumed by eternal fire (Piscos, 2023). HOW SPANISH COLONIALIZATION FRAMED THE IMAGE OF BABAYLAN Filipino women’s freedom to explore their sexuality was also suppressed as the Spaniards “took control of their bodies and libidos through practices like confessions” (Hega and Evangelista 2017). Virginity was not a big deal back then (Garcia 2009), which contradicted the church’s teaching of remaining pure before matrimony. HOW SPANISH COLONIALIZATION FRAMED THE IMAGE OF BABAYLAN The Spanish priests demonized the babaylan, and confiscated the instruments used for their rituals while claiming that the devil was specifically attracted to women (Brewer 1999) and that they were performing black magic (Hega and Evangelista 2017). The babaylan were replaced by Spanish missionary priests as the source of religious power (Gin and Tuan 2015, 250). HOW SPANISH COLONIALIZATION FRAMED THE IMAGE OF BABAYLAN In Plasencia’s narratives (1589), the babaylans or catalonans will never run out of excuses and explanations to deceive the people. They were associated with witchcraft and infernal ministers working for the demon. They are the highest in authority having the label: priest or priestess of the devil. To diminish their influence, they were invalidated by the ethnographers stating that they were associated with evil creatures. HOW SPANISH COLONIALIZATION FRAMED THE IMAGE OF BABAYLAN Magtatangal A creature that shows in the night whose body and head are split and victimized people by eating their flesh. Osuang A creature like magtatangal who can also fly and love to eat human flesh seen in most parts of the Visayas. WESTERN INFLUENCE OF SHAME CULTURE Witches and witchcraft beliefs and practices are usually attributed to women and they are the target for such persecutions degrading their status to the associated to the evil ones most especially during the medieval period In her article entitled, From Circe to Clinton: Why Powerful Women Are Casts as Witches?” Miller (2018) demonstrated how women in various epochs were put to shame and policing them when they show superior capabilities, knowledge and skills. To invalidate their capacity means to put them in parallel status with witches which is a close term for whore DEMONIZING THE ASOG The label “sodomite” given to the asog was based on his “confused” sexuality, which violated the Catholic Church’s sixth commandment. In his discussion of the “Manila Manuscript” or Boxer Codex, Garcia argues that the asog (and other effeminate identities at that time) had sexual interactions with other men (PGC 175). These acts ultimately defaced the validity of marriage and reproduction—two practices that the Catholic Church considers important for their unitive and procreative significance (“Section Two ‘You Shall Not Commit Adultery’”). DEMONIZING THE ASOG Unlike the Catholic priest, the asog was perceived as a lunatic because he persuaded and deceived others into worshipping false gods and participating in pagan practices (Alcina 3: 255- 57). Chirino accused the asog of doing Satan’s bidding by spreading absurd stories about their gods, which is part of their duty as the community’s historians and cultural vanguards SPANISH MACHISMO This was the state of affairs when the Spanish arrived. Over the centuries, as the status of women progressively deteriorated, gender crossing in the traditional sense became more and more difficult, with the gender crosser suffering from the ridicule and scorn which only the Spanish brand of medieval Mediterranean machismo could inflict. From being likened to a naturally occurring species of bamboo called bayog, the native effeminate man (bayoguin) in the Tagalog-speaking regions of Luzon slowly transmogrified into bakla, a word that also meant ‘confused’ and ‘cowardly.’  PROMINENT WOMEN DURING REVOLUTION Gabriela Silang Melchora Aquino Agueda Kahabagan POST COLONIAL PHILIPPINES (WOMEN & LGBTQIA+ MOVEMENTS) WOMEN’S RIGHT TO SUFFRAGE (1937) Filipino women won the right to vote in 1937, after a successful women-led campaign during the American colonial period, which laid the foundation for post- colonial women’s movements focused on broader social issues. EARLY WOMEN'S MOVEMENTS (1950S) Women's groups like the Federation of Women’s Clubs of the Philippines focused on civic and social issues, including family planning, welfare, and education. Gender equality in politics and labor was still a struggle, with women mostly in domestic roles  WOMEN'S LIBERATION MOVEMENT (1970S) The Second-Wave Feminism arrived in the Philippines, influenced by global movements. The rise of Gabriela Silang as a symbol of feminist resistance against the Spanish during colonial times inspired women’s groups to advocate for social justice, equality, and rights for women. 1975 The International Year of Women, as declared by the United Nations, spurred the creation of feminist groups in the Philippines. The Kababaihan ng Maynila (Women of Manila) was a notable group that supported women workers and addressed gender inequality  POLITICAL ENGAGEMENT AND MARTIAL LAW (1980S) The founding of GABRIELA (General Assembly Binding Women for Reforms, Integrity, Equality, Leadership, and Action), which united various women's groups fighting against the dictatorship of Ferdinand Marcos and advocating for women’s rights in the context of national democracy.  GROWTH OF THE LGBT MOVEMENT (1990S) The founding of ProGay Philippines, one of the earliest LGBT rights organizations, marked the rise of the LGBT movement. ProGay aimed to challenge social stigma, advocate for equal rights, and mobilize LGBT communities.  GROWTH OF THE LGBT MOVEMENT (1990S) The first Pride March in the Philippines and Southeast Asia was held in Quezon City, led by ProGay Philippines and the Metropolitan Community Church. This was a milestone in visibility and advocacy for LGBT rights. The establishment of Lesbian and Gay Legislative Advocacy Network (LAGABLAB) aimed to push for legislative reforms that would promote the equality of LGBT individuals  INSTITUTIONALIZATION OF GENDER RIGHTS (2000S) The Magna Carta of Women was passed, furthering the rights of women in areas such as education, health, and labor. Ang Ladlad (2008), the first LGBT political party in the Philippines, was formed, advocating for non- discrimination and equal rights. Though it was initially disqualified from running in the elections, its efforts highlighted the growing visibility of the LGBT community. LEGAL REFORMS AND FURTHER ADVOCACY (2010S) Ang Ladlad was allowed to run in the 2010 elections after a Supreme Court ruling, marking a legal victory for LGBT representation in politics, though it did not win any seats. The passage of the Responsible Parenthood and Reproductive Health Act (RH Law) gave women greater access to reproductive health services, education, and family planning LEGAL REFORMS AND FURTHER ADVOCACY (2010S) The Anti-Discrimination Bill, which sought to protect individuals from discrimination based on sexual orientation, gender identity, or expression (SOGIE), gained traction in Congress. CONTINUING THE FIGHT (2020S) The continued push for the SOGIE Equality Bill has seen increased visibility, with LGBT advocates organizing campaigns for its passage.  ACTIVITY 1 Write a position paper (500-800 words) about your take on this question. Submit this on our G-Drive before October 24, 2024. "Is there a conflict between women’s empowerment and LGBT rights in the Philippines as they both try to gain attention and support?"  ACTIVITY 2 Each group will briefly report about the following topics next meeting. A minimum of 15-25 minutes is given per group. Gender-based violence Women in conflict Men’s mental health Women’s health issues and access to healthcare The role of women in politics and leadership