➢ Miral, Elmar S.

➢ Lampera, Harlyn
➢ Cuevas, John David

Chapter III

Early Philippine
Society and Culture
Readings in PH History | Ms. Coleen Jean B. Templa
Early Philippine Society and Culture
Barangay
• was the primary political, economic, and sociocultural
institution in the Philippines before the advent of Spanish
colonization
• can be composed of 30-100 families living in an agreed
territory
• can form an alliance with other barangay to become powerful and prosperous.

3 SocioEconomic Classes of Baranganic Society

1. Ruling class or nobility –maginoo(Tagalog) and kadatoan(Visayan);
2. Commoners or freemen –maharlika(Tagalog) and timawa(Visayan);
3. Slaves –not considered as property but a person can become one through debt bondage, raids and
wars, and punishment for a crime.
 In a baranganic society, social classes existed with the datu being the highest official. Social
mobility was possible, especially for commoners who could transfer to other barangays if they opposed
the datu's rule. The datu, typically from the ruling class, held significant power and responsibility,
governing the barangay as the primary maker, executor and adjucator of laws with the support of elders
and lesser officials. Additionally, the datu led the community's warriors, known as the bagani, providing
protection during raids and wars.
 Late 16th Century-
600-900 900 1225 Late 16th Century Early 17th Centuries

Philippine Political and A Chinese The Boxer Missionaries

relations with socioeconomic official from Codex, one of document pre-
Tang dynasty conditions are Fukien the most Hispanic
of China manifested in province named important traditions of
begins. the Laguna Chao Ju-Kua, accounts early Filipinos.
copperplate wrote Chu Fan- describing the
inscription. Chi, an account early Filipino
describing the culture and
condition of the society, was
Philippines and published.
its people.
Excerpt from Labor Evangelica: Of the Government
and Political Customs of these Peoples, by Francisco
Colin, S.J.
Francisco Colin, a prominent Jesuit missionary and
historian, wrote "Labor Evangelica" in 1663, posthumously published.
This work examines the customs and traditions of indigenous peoples
in the Philippines, as well as those from other Southeast Asian regions
like Sumatra and Moluccas.
Colin's study of local languages facilitated his
understanding of early Filipino culture and society.
"Labor Evangelica" aimed to expand upon Chirino's
"Relacion," becoming the Jesuits' official account of their mission in the
Philippines. In his Labor Evangelica, the most studied groups are the
Tagalogs and the Visayans. The excerpt next to this slide focus
particularly on the social structure, government, and political customs
of these two groups of early Filipinos.
Primary Source
There were no kings or rulers worthy of mention, in the archipelago; but there were
many chief who dominated others less powerful. The islands were divided into barangays.
The barangays got their name from the boats they arrived in. Each barangay had one
leader, called a datu, who acted like a captain or pilot. The people in the barangay, including the
leader's family and friends, stuck together under the leadership of the datu after they landed.
Even though some barangays helped each other, slaves, timawa (commoners), or
freemen couldn't move to another barangay without paying gold and hosting a feast for their own
barangay. If they didn't do this, it could lead to war between the two barangays.
The laws and policies of the barangays were based on strict traditions and customs.
Respect for parents and elders was highly valued. Everyone, including children, had to follow these
customs. Disputes were settled by the chief and some old men from the barangay. They tried to
make the opposing parties agree, but if they couldn't, an oath was taken. Evidence was examined,
and if it was equal, the difference was split. If it was unequal, the decision favored the winner. If the
loser resisted, the judge and others would attack them, and they would have to pay a fine(buhis).
In criminal cases, distinctions were made based on the rank of the victim and the
murderer, with penalties including payment of gold or, in severe cases, death.
Early Filipinos classified people into three classes. The power and authority of chiefs
were often attained through bloodline, energy, strength, wealth, or acts of tyranny and violence,
leading to a system where might determined right and those who exerted the most power were
considered the most powerful.
 Excerpt from Relacion de las Islas Filipinas
by Miguel de Loarca

Miguel de Loarca, an early Spanish conquistador in the

Philippines, observed native traditions before they embraced
Catholicism. He also became an encomendero in Panay Island and
extensively studied Visayan customs and languages. Governor-General
Ronquillo asked him to write about the colony, resulting in "Relacion
de las Islas Filipinas" (1582).
Loarca's "Relacion" documents early Filipino cultural
traditions, serving as a foundational text for subsequent colonial
accounts. Unlike many of its contemporaries, it offers a non-religious
perspective. This excerpt from Relacion’s ninth chapter discusses the
‘laws of slavery’ in the Visayas.
Primary Source
Law of slavery: No Indian in this country is made a slave or executed for any crime, like
adultery or murder. Instead, there are fines for each offense, paid in jewels or gold. If someone can't pay,
they borrow the money and become a slave until they repay the debt. So, depending on the crime, they
may become slaves temporarily.
There are three classes of slaves in these islands. The first type of slave is called "ayuey." They
work three days for their master and one day for themselves. Another type is "tumaranpoc." They live in
their own houses and work one day for their master out of every four days, keeping the other three days
for themselves. They give their master ten portions of rice each year. The most respected slaves are
"tomatabans." They only work in the master's house during special events like banquets. They work for
their master five days a month. If tumaranpoc and tomatabans don't work or skip, they give their master
certain chicubites of rice annually.
Value of the slave: The ayueys are worth among these people two gold taes of Labin sian, the
equivalent of twelve pesos, so is the tumaranpoques. The turnatabans are worth one tae, or six pesos.
Thieves: If a thief commits a major robbery, he and his relatives, especially his closest kin, are
fined. If they can't pay, they become slaves. This applies to everyone, even chiefs. Chiefs are fined the
same way for any crime, but they aren't enslaved if they can't pay, unlike others. For minor thefts, only
the thief is punished, not their relatives.
In time of famine: During famines, the poor who lack food often seek out the rich, usually
their relatives, and offer themselves as slaves to avoid starving.
 Excerpts from Cronicas
by Juan Francisco de San Antonio

Juan Francisco de San Antonio is a missionary of the

Franciscan order . Coming from the order of Zealous and influential
missionaries such Juan de Placencia and Pedro de San Buenaventura,
San Antonio’s account of early Filipino customs is deserving of its place
in the Franciscan’s (1738-44) rich contributions to early Filipino
historiography.
Primary Source
It was not usual for them to have more than one own wife, and one own husband; but
those who were chiefs and wealthy were allowed to have some slaves as concubines, especially if their
own wives did not prove fruitful. Only among the Visayans did the religious ministers of the gospel
find established the custom of one man having many legitimate wives, and that of large dowries. The
general rule was for each man to have one legitimate wife; and they tried to obtain one who was of
their own family, and even very closely related to them, barring out the first degree, for that was
always a direct impediment to their marriage. Their marriages were not indissoluble, as are those of
christians. For if the consorts returned the dowry, one to the other, the one at fault to the one without
blame, that was sufficient for repudiation; and they could marry others, unless the couple had children,
in which case all the dowry was given to these. If profits had been made with the lapse of time, while
they had lived together, those profits were divided between them both, if the gains were in common
but if they were the secretgains of one of them, then that one kept them. The dowry is called
BIGAYCAYA, in this bigaycaya was included what they called PANHIMUYAT, which was the sum
that had to be paid to the mother of the bride in return for her care and labor in the rearing and
education of her daughter. In it was also included the PASOSO, or the sum that was paid to the
CHICHIVA, or nurse, who had reared her. In some it is all converted into the property of the parents
of the bride, by way of trade, they selling their daughter(as do those of Mesopotamia) for a reasonable
price. Under the title of CATIPADOS (thus they call those who are engaged for marriage) are some
concubinages legitimate for all time, for which the BIGAYCAYA is not necessary. Having given up
the bigaycaya, the poor couple is left destitute, for the parents of the bride take charge of everything.
Excerpt from the Boxer Codex

The Boxer Codex is a comprehensive account of the

Philippines and other parts of Asia-Pacific in the late sixteenth
century. Prominently acquired by the British scholar Charles R.
Boxer in 1947, the manuscript was then translated by the
National Artist Carlos Quirino, and scholars Ma. Luisa Garcia and
Mauro Garcia. Anonymously-authored, this work is a significant
source of early Filipino belief systems, customs, and tradition.
The original manuscript of the Boxer Codex is presently housed
by Indiana University in their Lilly Library, one of the largest rare
book and manuscript libraries in the United States.
Primary Source

The people of Bisaya, an area in the Philippines, have impressive body art
known as Binavien. They use heated points or fire to create intricate designs on various
body parts, showcasing order, symmetry, and coordination.
Men often go around naked, wearing only a cotton cloth called bahaque
and showcasing body paintings as their "clothing." They also wear multi-colored head-
scarfs called purones. Women wear blankets with diverse-colored stripes or tafetta and
damask dresses.
The dresses are elegant, and some wear a pezuelo, a chemise with half
sleeves. When leaving home, women carry shawls, and both men and women make
deliberate movements, considering it fashionable. Women from principatia wear
crowns or garlands made of tinsel or flowers.
Excerpt from Sucesos de las Islas Filipinas
by Antonio de Morga
Antonio de Morga wrote a big book called "Sucesos de las
Islas Filipinas" in 1609, and it's super important for knowing about the
Philippines during early colonial times. Morga could write this because
he was part of the Royal Audiencia and had access to government
papers. In the book, he talks a lot about the cultural traditions of early
Filipinos.
But in 1889, Jose Rizal added notes to Morga’s book,
focusing on war practices, weapons, food, and more. One notable note
addressed Filipinos eating bagoong (fish paste), emphasizing that
unfamiliar foods can seem strange. Another tradition, nganga (betel
chew), was prominent in pre-colonial and colonial times.
Tugbuk and Sakra
Early Filipino and some Southeast Asian
societies had a culture and sexual practice that
shocked the Spaniards such as Pigatetta, Loarca, and
Morga due to its peculiarity It was the usage of
tugbuk or penis pin and sakra or penis ring by man in
the community. They must be used simultaneously
because the pin holds the ring in place. According to
studies, the tugbuk and sakra was used to give
women sexual pleasure. It is also highly symbolic
representation of the egalitarianism and autonomy
of women in Southeast Asian communities
Primary Source

In the Philippines and nearby areas, people commonly use a chew

called buyo, made from the betel tree. They prepare it by slicing the fruit, bonga,
into strips and wrapping it in a leaf with a quick lime powder. Chewing it is strong
and can induce sleep and intoxication. While it may burn the mouths of those not
used to it, people find it beneficial for stomach strength and various diseases. It's so
widespread that both natives and Spaniards, men and women, use it at gatherings
and even alone. However, there's a risk as poison has been added to buyos, leading
to deaths. People, especially chiefs, carry stylish buyo boxes with tools for making it
wherever they go. In markets, buyos are sold pre-made.
Chapter Summary
● As opposed to colonial perception, early Filipinos already had their own rich and complex traditions
and customs before the coming of the Spaniards in late sixteenth century. These cultural patterns
varied throughout the archipelago due to social, geographic and linguistic differences.
● The barangay was the primary political, economic, and sociocultural institution in the Philippines
before Spanish colonization. The baranganic society can be divided into three socioeconomic classes
namely. Ruling class (maginoo in Tagalog and kadatuan in Visayas). Commoners (maharlika in
Tagalog and timawa in Visayas), and Slaves (alipin in Tagalog and oripun in Visayas)
● The system of slavery in the Philippines was different from other societies since the slaves are not
properties. One can become a slave through unpaid debts, punishment. and raids Another
characteristic of this kind of slavery is that there was a high possibility of becoming a freeman.
● Early Filipinos had a highly complex marriage customs as well as tattooing tradition and body
ornamentation Meanwhile, the betel chew as a staple dainty was not just consumed by the Filipinos
but also by the Chinese and the Spaniards.
● Various accounts, demonstrate different perspectives as exemplified by the excerpts of this chapter.
The religious (eg. friars) may portray carly Filipino customs as pagan and barbaric while laymen such
as Morga and Loarca can be more objective in their accounts. Nonetheless, one must always be
aware of the biases of the accounts
Thanks!
Do you have any questions?

Elmar Miral Harlyn Lampera John David Cuevas