Customs of Tagalogs by Juan de Plasencia A, Background of the Author Fray Juan de Plasencia, Real name: Joan de Portocarrero. In the list of missionaries bound for the Philippine Islands which was dispatched from the Casa de la. Contratacion of Seville, dated May 21, 1577, the name Fray Joan de Puerto Carrero, del convento de Villanueva de la Serena was mentioned. Born 1520 at Extremadura, Spain Died 1590 (age 69-70) Lilio, Laguna, Captaincy General of the Philippines Was one of the seven children of Pedro Portocarrero, a captain of a ‘spanish schooner who died in Naples, Italy in 1574. He was among the first group of Franciscan missionaries who arrived in the Philippines, specifically, at a port in Cavite on July 2, 1578. He was a Spanish scholar and historian who lived and worked during the late 15th century. Juan de Palencia served as a chronicler in the court of Castile and was known for his writings on the reigns of Ferdinand |! of Aragon and Isabella | of Castile. As his biographers testify, His life was characterized by zeal, prayer, and dedicated service. When he was moving about on foot and visiting areas where the natives dwell he devoted himself wholeheartedly to their conversion. His great interest in this endeavor made him plunge himself into the laborious study of the native language and the foundation of numerous towns He spent mast of his missionary life in the Philippines, where he founded numerous towns in Luzon and authored several religious and linguistic books, most notably the Doctrina Cristiana (Christian Doctrine}, the first book ever printed in the Philippines. Known for: Doctrina Cristiana - A collection of prayers in Spanish with translations into Tagalog. First book ever printed in the PI ines in 1592. The Lessing J. Rosenwald Collection of the US Library of Congress houses the only surviving copy of the Doctrina Christiana. B. Background of the Document Juan de Plasencia wrote the "Customs of the Tagalog" late 16th century, around 1589 01590. The reason he wrote this book is because he was tasked by the King of Spain to document the social and cultural practices of people living in central Luzon before the arrival of Spanish missionaries based on, arguably, his own observations and Judgments.« It was written with the intention of providing an exoticized description of the Tagalog natives that would be appealing to them, obviously fed by politicians and propaganda and operated with the Western-outsider's gaze, that ‘would be appealing to them. * The book contained a detailed description of Tagalog customs, beliefs and practices, including death, religion, and governance as he lived among the Tagalogs and learned their language and culture, that's why there's argument about it being biased, subjective and has inaccurate judgment, making it clearly not for local consumption but for Western readers. C. Content Analysis of the Important Historical Information SOCIAL HIERARCHY Plasencia details a society with a class system to understand structure that helps understand power dynamics and ‘social relations. DATUS- refers to the leaders or leaders of pre-colonial Philippine society, particularly in the Tagalog region. They are at the top of the social hierarchy and hold power. ® They make decisions, manage the community, and keep things running smoothly. « They have a lot of power and influence. People respected them and followed their lead. * The Datus belong to the highest social class. They are like kings or queens of their communities. NOBILITY- Sometimes called Maharlika_ The middle class between the powerful datus and the regular people. They had certain privileges but also had responsibilities to the community. * They are important people. Think of them as assistants to the datus or leaders of smaller groups within the community. * Unlike slaves, nobility was free and owned by no one. They can have their own property and family. «® Many nobles were skilled warriors who served on the datu during war or conflict. * They did not have to pay taxes like common people did. Instead, they provided military service to the datus. * When the community won battles, the nobility received a share of the spoils as a reward for their service ALIPING NAMAMAHAY- It is a commoner where they have obligations. * They have obligations to serve their datu or master. * They might be required to accompany the datu on journeys or assist with the rowing boats.The children of aliping namamahay inherited their parents social status, they remained commoners but were not at risk of being enslaved themselves. ALIPIN' ALIPIN SAGIGILID- These slaves lived in their master's household and worked directly for them, with no personal freedom. Their position within the social hierarchy is the lowest. * Slave was not considered a free person. They belonged to their datu (chief) or other masters and could be bought, sold, or inherited « Slaves were responsible for ‘sawing and raising crops of the land, doing housework, ‘or any other work assigned by their masters. « They have very few rights compared to free people They cannot own property ‘or marry without permission They may be sold Aliping Alip ing Sagi Namamanay gilid ‘Owned by their master Free people Obligation to cultivate land for their datu Doesn't have own property. Uves in his master's home Can have propoty | Serves tree of charge. Paid for his service | His master can sell him, SOCIAL CLASSES see tty Sa RELIGIOUS BELIEFS Simbahan- The word * Simbahan’ comes from the root word “simba” which means ‘to worship’ or ‘to attend a religious ceremony. A place to worship Badhalal Maykapal (dietes)- In precolonial Belief it is represented as the highest power in Tagalag system. They belived badhla created and ruled the universe, came to be identified with the ‘Christian God. Tala- Diety of the stars and constellations ( Morning Star )Moon and Sun- for its beauty and almost universally respected and honored by heathens. Apolaki- God of the Sun Mayari - Godiness of the moan They worship various idols: 1. Bathala - supreme god 2. Mapolon - god of seasons 3. Dian Masalanta - goddess of love and childbirth 4. Lacapati- god of fertility and agriculture 4. Idianale - goddess of labor and good deeds. Agni - god of fire. Balangaw - god of rainbow. Dalahon - god of harvest. Mandarangal - god of war. so 90 sD * Adored idols were called anitos or diwatas * Some anitos were considered bad so they make offerings for them too in order to appease ihem or placate their anger © Priestesses such as babaylan were ine ones who acted as mediums in order to communicate with these spirits e Except from that they also worship the sun, and also the moon especially when its new at which time they held rejoicings, adoring it and bidding it welcome. They also adore the siars, especially the marning sun they called TALA. Marriage Customs- [n pre- colonial Tagalog marriage custom, It's more likely have process: > Paninilbihan- The man served the women's family to gain their trust. > Dowry- The man should fulfill certain conditions, including bigay-kaya (land or gold), panghihimuyot (gift for the bride's parents), at himaraw (payment during the infancy period of the bride: paid by the groom's parents). =» Agreement- Once the condition were met, the families would meet in ceremony, that is called paglalayon or pamumulungan and ciscuss the furher agreement on the wedding. + (children of maharlika to their slave). Their children and their mothers became free_@ (Slave-woman). The slave-woman was compelled when pregnant, to give her master half of a gold tael. (iree woman) had children by a slave they were all free, provided he were not her husband @ (two persons married) (maharlika and a slave). the children were divided # (one married woman of another village). the children were afterwards divided equally between the two barangays Burial « = (f the deceased one is a chief, he was placed beneath a little porch which they constructed for this purpose. Before interring him, they mourned him for four days, and afterwards, placed him in a boat which served as a coffin which ‘served asa Coffin or bier. * Ifthe deceased one is a warrior, a living slave was tied beneath his body. And for many days, the family ‘of the dead man bewailed him until finally they were weary of it. Existence after life: » Maca - Paradise or village of rest > Casanaan - Place of punishment Superstitions « diseases were thought to be ‘caused by the temper of the environmental spirits * ancient Filipinos are quite superstitious and put much stock into auguries and magic charms «they interpreted signs in nature like the flight of birds, the barking of dogs, the singing of lizards, and the like, as good or bad omens depending on the circumstances * they also consulted with the pangatahojan, or soothsayers, to tell their fortunes They also believe in the existence of. * = Osuang « Magtatanggal «© Vibit © = Tigbalaang * Patianac Witches « Mangagauay - deceive by pretending to heal the sick « Manyisalat - had the power of applying such remedies to lovers that they would abandon and despise their own wives * = Mancocolam - emits fire from their own body * Hocloban - without the use of medicine, and by simply saluting or raising the hand, they can kill whom they choseD. Contribution & Relevance of the Document Understanding the Grand Narrative of Philippine History The book showed the culture and life system of the Filipinas before the Spanish colonization ls considered to be a primary source which shows how civilized the Filipinos are even before colonization Tells us how our past reflects to our present, specifically, the concept of barangay and power hierarchy Culture - Shows that Filipinos already had a culture on its own before the Spaniards came. Relevant information for the future it contains immense _ information regarding political and socio cultural aspects within the tagalog era. E. Relevance of the Document in the Present time The document serves as a reflection on how our culture in the present time has been made even before and after the influence of the three colonials It provides valuable insights to our original civilization, social hierarchy, governance, trading practices, religious beliefs. and traditions of the Filipinos. By understanding these customs, it helps us to appreciate the depths and complexity of our own history and culture. Giving deep on how our cultural history is far more intricate than just a period of Spanish colonization. It sheds light on the impact of colonial texts on the formation of laws and policies, highlighting the consequences of such influences on Philippine society.