ILAGANS_GROUP_CUSTOMS_OF_TAGALOG.pdf

MANUEL S. ENVERGA UNIVERSITY FOUNDATION Lucena City, Philippines Granted Autonomous Status – Commission en banc Resolution No. 193-2021 ISO 9001:2015 Certificate PH13/0889 COLLEGE OF INTERNATIONAL HOSPITALITY AND TOURISM MANAGEMENT CUST...

MANUEL S. ENVERGA UNIVERSITY FOUNDATION Lucena City, Philippines Granted Autonomous Status – Commission en banc Resolution No. 193-2021 ISO 9001:2015 Certificate PH13/0889 COLLEGE OF INTERNATIONAL HOSPITALITY AND TOURISM MANAGEMENT CUSTOMS OF TAGALOG by: Juan de Plasencia PREPARED BY: CASTAÑO, JANINE PAULA NICOLE COLOMA, KARL ANDREI DIMAANDAL, DANIELLE ANN ESLITA, ZHANDEI DREW ILAGAN, LHEDY DELWAYNE LANUZA, JHAN XYRUSS MAKIPAGAY, CARYL MIA MATHEW, SAVIO THOM ONOFRE, JEANNE PELOJERO, CHARL PURAL, ISLES NICOLE RAMILO, FRAULINE MARIE SINOHIN, TRISTAN COLLEGE OF INTERNATIONAL HOSPITALITY AND TOURISM MANAGEMENT LEVEL III Manuel S. Enverga University Foundation University Site, Brgy. Ibabang Dupay, Lucena City, Philippines; Tel-Fax No. (042) 373-6122; Fax (042) 373-6065; www.mseuf.edu.ph  MANUEL S. ENVERGA UNIVERSITY FOUNDATION Lucena City, Philippines Granted Autonomous Status – Commission en banc Resolution No. 193-2021 ISO 9001:2015 Certificate PH13/0889 COLLEGE OF INTERNATIONAL HOSPITALITY AND TOURISM MANAGEMENT The Contextual Analysis of Customs of Tagalog by Juan de Plasencia In the early 16th century, Juan de Plasencia was born to the illustrious family of Portocarreros in Plasensia in the region of Extremadura, Spain. He was one of the seven children of Pedro Portocarrero, a captain of a Spanish schooner. Juan de Plasencia grew up during the period known as the Siglo de Oro, a Golden Age when arts and literature flourished in many parts of Spain, including his native Extremadura. He spent the most of his missionary career in the Philippines, where he established multiple settlements on Luzon and wrote various theological and linguistic works, most notably the Doctrina Cristiana (Christian Doctrine), the first book ever printed in the Philippines. As a friar, Juan de Plasencia kept his promise, living a simple life and staying in close touch with the people he was attempting to convert to Christianity. He was also recognized as a protector of the indigenous people, caring for the poor, sick, or abandoned, and standing. Social class in the Philippines, according to sociologists, refers to a group of individuals with comparable socioeconomic status, or their place in society according to factors like income, education, and occupation. Inequalities in terms of power, influence, and resource availability are frequently revealed by social status, which varies from low to high in the Philippines. There are three primary social classes in the Philippines: the high-income class, the middle-income class, and the low-income class. However, the poor are ranked below the low- income class. Back then social classes in the Philippines were classified on the background of the documents. The Customs of the Tagalogs was intentionally made to provide an eroticized description of the Tagalog natives, clearly fed by politics and Propaganda. Datu or also known as chieftain, are the ones who belong to the high-income class because they are the ones who have the rights since they are the chief and captain of wars. While Maharlika or Nobles also to the upper class since they are usually educated ones. On the other hand, Aliping Namamahay or also known as Commoners are the ones who belong to the middle-class because they live in their own houses and are lords of their property and gold. Therefore, Aliping sa Guiguilir or Slaves belongs to the lower class because they represent the poorest social class among the three since they serve their master in his house and his cultivated lands and can be sold if necessary. In Pre-colonial Filipino societies the governance structure was led by the Datu, also called as chieftain is the one who governed as many as a hundred houses called barangay in pre-colonial Filipino societies. The role of Datu was to provide leadership, ensure the wellbeing of the people and resolve disputes to bring peace in the so-called community “barangay,” the barangay, derived from "balangay" (sailboats), was an early Filipino village formed by settlers from Borneo. Each barangay, with 30-100 families, was led by a Datu. They hold the power because they are the Entitled to, in terms of social classes they are the highest authority in a barangay. In times of COLLEGE OF INTERNATIONAL HOSPITALITY AND TOURISM MANAGEMENT LEVEL III Manuel S. Enverga University Foundation University Site, Brgy. Ibabang Dupay, Lucena City, Philippines; Tel-Fax No. (042) 373-6122; Fax (042) 373-6065; www.mseuf.edu.ph  MANUEL S. ENVERGA UNIVERSITY FOUNDATION Lucena City, Philippines Granted Autonomous Status – Commission en banc Resolution No. 193-2021 ISO 9001:2015 Certificate PH13/0889 COLLEGE OF INTERNATIONAL HOSPITALITY AND TOURISM MANAGEMENT conflict Datu’s led their people to war, they have the ability of a warrior that strengths their legitimacy as a leader. This blend of administrative and martial capabilities underscored the Datu's central role in sustaining the order and cohesion of early Filipino societies. On the other hand, traditional Tagalog society also has the caste system, it was a hierarchical structure that defined social classes and roles within the community such as rank, economic wealth, or profession. This includes the slaves called aliping sa guiguilar. They serve their masters in his house and on his cultivated lands, and may be sold if necessary, Aliping namamahay, have their own quarters inside the property of their master, has the right to choose their husband or wife, can own property, and being paid for their service but the difference between Saguiguilar and namamahay is that the aliping namamahay could own a house and live away from the master’s house (our modern version is the “stay out” helper), while the aliping sa guiguilid had absolutely nothing and stayed in the master’s household (our modern version is the “stay in” helper or kasambahay, or “domestic helper” in the case of overseas Filipino workers). Most of the reasons why a person becomes a slave are by captivity in war, by reason of dept, by inheritance, by purchase, and by committing a crime. Administration of justice within pre-colonial Tagalog society, have several key practices that were established to maintain order and resolve conflicts like maharlicas couldn't change barangays without paying a fine in gold, children of inter-barangay marriages were divided between barangays, Datu made decisions publicly with the community observing, disputes between barangays or chiefs were settled by arbiters, insulting the Datu or his family could lead to death, slavery was only for those deserving death, and other crimes were punished with gold fines. When it comes into the inheritance of chieftaincy and the customs surrounding death it reflects the intricate social structures and rituals of the time. Inheritance of Chieftain, the barangay chieftain's 1st son inherits his father's position. If the 1st son unfortunately meets his demise, the 2nd son will take the position in his stead. Lastly, if there are no sons, the eldest daughter will be the next chieftain. If a chieftain dies, his family will place him first beneath a little house that they constructed and will mourn for four days before entering. After four days, they will place the chieftain in a boat that will serve as his coffin. On the other hand, if a warrior dies, a living slave will be tied beneath the warrior's corpse until they die. And for many days, the warrior's family will mourn him until they are weary of it. In the pre- colonial period, the male attire was composed of the kanggan (sleeveless jacket) and bahag (loincloth). “Kanggan” was a crucial indicator of one's social standing; it indicates rank, red for the chief, black or blue for the commoners. They also wear a turban called “Putong” which also tells the social status/achievement of the individual wearing it. Meanwhile, female attire consisted of baro or camisa (jacket with sleeves) and saya or patadyong (a long skirt) some women also wore a piece of red or white cloth on top of their skirt called Tapis, which further distinguished their attire and social position. Men and women also wore ornaments such as gold COLLEGE OF INTERNATIONAL HOSPITALITY AND TOURISM MANAGEMENT LEVEL III Manuel S. Enverga University Foundation University Site, Brgy. Ibabang Dupay, Lucena City, Philippines; Tel-Fax No. (042) 373-6122; Fax (042) 373-6065; www.mseuf.edu.ph  MANUEL S. ENVERGA UNIVERSITY FOUNDATION Lucena City, Philippines Granted Autonomous Status – Commission en banc Resolution No. 193-2021 ISO 9001:2015 Certificate PH13/0889 COLLEGE OF INTERNATIONAL HOSPITALITY AND TOURISM MANAGEMENT jewelry, such as kalumbiga, pendants, bracelets, and leglets as well as tattoos that were very popular, especially for men, to signify achievements. Traditional Tagalog houses, known as “bahay kubo” are made of wood, bamboo, and nipa palm; it was built on stilts and can be entered through ladders that can be drawn up it is also ingeniously designed to adapt to the tropical climate and environment. The Filipinos have a rich and diverse spiritual system, primarily focused on the worship of Bathala, their supreme deity believed to be the "creator of all things" and the most powerful being. While Bathala held the highest position, they also worshipped numerous other gods and goddesses, each governing different aspects of life. Some of these include Idayanale, the god of agriculture, who was revered by farmers seeking abundant harvests, and Sidarapa, the god of death, to whom people turned during periods of loss. Another prominent god was Agni, the god of fire, whose power was respected in daily life for cooking, warmth, and protection. Other Gods and Goddesses are Balangaw, god of rainbow; Mandarangan, god of war; Lalahon, god of harvest; Siginarugan, god of hell. The Tagalogs believed in and revered natural elements. The sun was admired for its beauty and essential role in their agricultural society, while the moon was particularly worshipped during the new moon, believed to hold spiritual significance. The stars, especially Tala, the morning star, were also honored as part of their belief system. Sacred animals and trees were seen as conduits of divine power, signifying the Tagalogs’ strong connection to nature and the environment. In terms of marriage, Tagalog society was largely monogamous, with the wife referred to as asawa. Courtship was a formal process that began with paninilbihan, where the suitor would serve the family of the woman he sought to marry, symbolizing his willingness and capability to provide for her. This tradition reflected the importance placed on familial approval and the man’s ability to prove his worth. Before marriage, the groom was required to present a dowry, which was divided into three parts: bigay kaya (often land or gold given to the bride), panghihimuyat (a gift to the bride’s parents), and bigay-suso (a payment to the wet nurse who raised the bride). Marriages between individuals of different social classes were uncommon, as social status played a significant role in society. Divorce, though possible, was only granted on certain grounds, including adultery, abandonment, and cruelty. In some cases, insanity could also be a reason for the dissolution of a marriage. These practices illustrate a structured approach to relationships, with strong ties to family and social status. Tagalog society was highly advanced in terms of its economic structure, with agriculture being the cornerstone of their economy. The fertile plains of the Tagalog region supported the cultivation of staple crops such as rice, corn, bananas, coconuts, and sugar cane. These crops not only sustained the local population but also contributed to trade with neighboring regions. In the highlands, people engaged in hunting, while those living near rivers and the coast relied on fishing as a significant source of food and livelihood. Fishing was not just a subsistence activity but also an essential part of their domestic trade. The Tagalogs were skilled in shipbuilding, a craft that COLLEGE OF INTERNATIONAL HOSPITALITY AND TOURISM MANAGEMENT LEVEL III Manuel S. Enverga University Foundation University Site, Brgy. Ibabang Dupay, Lucena City, Philippines; Tel-Fax No. (042) 373-6122; Fax (042) 373-6065; www.mseuf.edu.ph  MANUEL S. ENVERGA UNIVERSITY FOUNDATION Lucena City, Philippines Granted Autonomous Status – Commission en banc Resolution No. 193-2021 ISO 9001:2015 Certificate PH13/0889 COLLEGE OF INTERNATIONAL HOSPITALITY AND TOURISM MANAGEMENT allowed them to navigate rivers and seas effectively. Their expertise in weaving and poultry farming added further diversity to their economy. They also engaged in mining, extracting valuable minerals from the earth, and lumbering, making use of the abundant forests in their region. Trade was a key aspect of their economy, both domestically and internationally. The barangays, or local communities, traded goods such as agricultural products and crafted items with one another via boats. The Tagalogs also had established trade routes with foreign nations, including Borneo, China, Japan, Cambodia, Java, and Thailand. Through these trade relations, they exchanged valuable commodities like gold, textiles, and agricultural products, allowing their society to thrive economically and culturally. The sophistication of their trade networks is indicative of the Tagalogs’ ability to engage in large-scale commerce, long before European contact. Superstitious belief in Tagalog culture explains the unknown and provides moral guidance, while also fostering community through shared stories and rituals that strengthen cultural identity. They promote values such as humility and vigilance, encourage respect for the unseen, and contribute to the preservation of cultural heritage while reflecting the Tagalog people's collective approach. This includes aswang, a shapeshifter creature that targets living people with the intent to harm. Examples of aswangs include tiktik and manananggal, dwende, a tiny creature that can bring good or bad luck and live in mounds or trees, kapre, a gigantic creature that lives in the trees and smokes cigars at night, tikbalang, a horse-headed beast that misleads and causes people to become lost, patyanak/tiyanak, a cursed baby who shows up as a spirit in the form of a crying baby to entice people, and lastly witches, traditionally associated with women who can cast spells that cause curses. Witches in Filipinos superstitious can be classified into three. Mancocolam, the only male agent of Sitan, was to emit fire at night and when there was bad weather. Like his fellow agents, he could change his form to that of a healer and then induce fire at his victim’s house. If the fire were extinguished immediately, the victim would eventually die. Mancocolam put on the mask of a healer and went to a family, then he will pretend to heal them, while healing he whispers a curse that will ignite a fire in the house of the victim and if that fire was extinguished the fate of the victim will end. Next is the mangagauay or a witch who’s pretending to heal a sick. Sometimes, mangagauay would change herself into a human being and roam around the countryside as a healer. She could induce maladies with her charms. Mangagauay presented herself as a kind healer to the villager, then she will give a cure-laced that have a charm to a sick villager and the cure led to a strong fever. And lastly the hocloban which is also considered a witch who could kill anyone simply by pointing a finger at the target and without using any potion. It could destroy a house by merely saying so. The Hukloban appear as a very old, crooked woman. Moving on, the Philippines’ linguistic diversity included languages such as major languages Tagalog, Ilocano, Pangasinan, Pampangan, Sugbuhanon, Hiligaynon, Magindanaw, and Samarnon this language is originated from the Malayo-Polenesian language. Way back then, the early Filipino’s use Baybayin, one of the precolonial writing systems used by early Filipinos. The term “baybayin” comes from the Tagalog root word baybay, which means “to spell.” For many years the script was incorrectly referred to as “alibata,” based on the arrangement of another COLLEGE OF INTERNATIONAL HOSPITALITY AND TOURISM MANAGEMENT LEVEL III Manuel S. Enverga University Foundation University Site, Brgy. Ibabang Dupay, Lucena City, Philippines; Tel-Fax No. (042) 373-6122; Fax (042) 373-6065; www.mseuf.edu.ph  MANUEL S. ENVERGA UNIVERSITY FOUNDATION Lucena City, Philippines Granted Autonomous Status – Commission en banc Resolution No. 193-2021 ISO 9001:2015 Certificate PH13/0889 COLLEGE OF INTERNATIONAL HOSPITALITY AND TOURISM MANAGEMENT alphabet system – Arabic, in which the first letters are called alif, ba, and ta. When the Spaniards arrived in the Philippine archipelago, they observed that most of the natives, not just the elite, could read and write. The script was used not only to record but also to write poetry, incantations, and letters. "Customs of the Tagalog" revealed how our ancestors lived independently of major Western influence, governing through a system of barangays. They were already trading with neighboring countries and had a social structure that included Datus, Maharlikas, commoners, and slaves. Communities were governed by laws, dowries were exchanged in marriage, and they worshipped gods like Bathala. These traditions existed long before the Spaniards arrived, and they are an essential part of Philippine history that deserves recognition. These customs proved that our culture is far more dominant than we assume. This is where it all began for us. and our history did not begin with the arrival of the Spaniards—it is much more complex. In conclusion, "Customs of the Tagalogs," like other colonial-era texts, was written with a Western gaze, shaped by politics and propaganda. Plasencia's work had a profound impact, as it laid the groundwork for Spanish laws and policies in the Philippines, allowing them to not only govern but also reshape Philippine society. With its “Cultural Identity”, the Tagalog, one of the Philippines' largest ethnic groups, embody the nation’s cultural identity through their traditions, language, and customs, which reflect the values and societal structures that have shaped Filipino society. “Historical Context”, Tagalog customs provide a glimpse into pre-colonial Philippine society, covering aspects such as governance, spirituality, and community life. Understanding these customs is crucial for grasping how colonialism influenced and transformed them, leading to a blended culture. “Resistance and Adaptation”, The customs of the Tagalog highlight their resilience and flexibility during periods of colonization by the Spanish, Americans, and Japanese. These traditions demonstrate how the Tagalog preserved core cultural practices while integrating new influences, showcasing a dynamic cultural exchange. “Social Structures”, Tagalog customs related to family, kinship, and community organization illustrate historical social hierarchies and relationships. Examining these structures aids historians in understanding the sociopolitical landscape of the Philippines across different eras. “Literature and Arts”, Tagalog customs have significantly shaped Philippine literature, art, and folklore. Their oral traditions and storytelling have enriched Filipino literature and played a key role in preserving history and cultural heritage. COLLEGE OF INTERNATIONAL HOSPITALITY AND TOURISM MANAGEMENT LEVEL III Manuel S. Enverga University Foundation University Site, Brgy. Ibabang Dupay, Lucena City, Philippines; Tel-Fax No. (042) 373-6122; Fax (042) 373-6065; www.mseuf.edu.ph  MANUEL S. ENVERGA UNIVERSITY FOUNDATION Lucena City, Philippines Granted Autonomous Status – Commission en banc Resolution No. 193-2021 ISO 9001:2015 Certificate PH13/0889 COLLEGE OF INTERNATIONAL HOSPITALITY AND TOURISM MANAGEMENT “Religious Practices”, the fusion of indigenous beliefs with Catholicism among the Tagalog reflects the broader theme of syncretism in Philippine history. Their customs provide insight into the interaction of belief systems and the evolution of the country's spiritual landscape. “Economic Practices”, Studying Tagalog customs surrounding agriculture, trade, and craftsmanship offers a deeper understanding of historical economic practices in the region and how they have shaped the Philippine economy over time. Basically, like all other colonial texts written during the Spanish colonial era, Customs of the Tagalogs was purposefully created to present an exoticized, appealing image of the Tagalog natives that was obviously fueled by politics and propaganda and operated with the Western outsider's gaze. Furthermore, The Customs of the Tagalogs mainly focuses on the government, administration of justice, slaves, inheritance and dowries just what was stated. According to Juan de Plasencia's description, each Barangay, a tribal assembly made up of 30 to 100 households and their slaves, had its own Dato, the highest social rank individual who led the people and served as their war captain, followed by the Maharlikas. They want to do worship, or pandot, which is a feast. Additionally, he mentioned that Bathala, an idol that means "all powerful" or "maker of all things" in Filipino, is one of the idols. In addition, they revere the sun, moon, and even the stars. LIC-HA is one of their idols. They honored Buayas along with Dian Masalanta, the patron of lovers, Lacapati, and Indianale, the patrons of cultivated areas. He said that people from the Philippines are highly likely to interpret events they saw as auguries and to engage in divination. Furthermore, as Plasencia explained, the burving technique varies according to the deceased's status. Additionally, they distinguish between different demon priesthoods, including those at Catolonan, Sonat, Mangaguay, Manyisalat, Mancocolam, Pangatahoian, Hocloban, Silagan, Magtatangal, Osuan, and Mangagayoma. Filipinos also have a belief in ghosts, which they refer to as patianac, vibit, and tikbalang. He did, however, point out that the teachings of the holy gospel had already destroyed these kinds of ideas. COLLEGE OF INTERNATIONAL HOSPITALITY AND TOURISM MANAGEMENT LEVEL III Manuel S. Enverga University Foundation University Site, Brgy. Ibabang Dupay, Lucena City, Philippines; Tel-Fax No. (042) 373-6122; Fax (042) 373-6065; www.mseuf.edu.ph