History (PRE-SPANISH AND SPANISH PERIOD)

By : Gregorio C. Borlaza , Carolina G. Hernandez-The Editors of Encyclopaedia Britannica

https://www.britannica.com/place/Philippines/

The Philippines is the only country in Southeast Asia that was

subjected to Western colonization before it had the opportunity to
develop either a centralized government ruling over a large territory or
a dominant culture. In ancient times the inhabitants of the Philippines
were a diverse agglomeration of peoples who arrived in various waves
of immigration from the Asian mainland and who maintained little
contact with each other. Contact with Chinese traders was recorded in
982, and some cultural influences from South Asia, such as a Sanskrit-
based writing system, were carried to the islands by the Indonesian
empires of Srivijaya (7th–13th century) and Majapahit (13th–16th
century); but in comparison with other parts of the region, the
influence of both China and India on the Philippines was of little
importance. The peoples of the Philippine archipelago, unlike most of
the other peoples of Southeast Asia, never adopted Hinduism or
Buddhism.

Pre-Spanish history

According to what can be inferred from somewhat later accounts, the

Filipinos of the 15th century must have engaged primarily in shifting
cultivation, hunting, and fishing. Sedentary cultivation was the
exception. Only in the mountains of northern Luzon, where
elaborate rice terraces were built some 2,000 years ago, were
livelihood and social organization linked to a fixed territory. The
lowland peoples lived in extended kinship groups known
as barangays, each under the leadership of a datu, or chieftain.
The barangay, which ordinarily numbered no more than a few
hundred individuals, was usually the largest stable economic and
political unit.
Within the barangay the status system, though not rigid, appears to
have consisted of three broad classes: the datu and his family and the
nobility, freeholders, and “dependents.” This third category consisted
of three levels—sharecroppers, debt peons, and war captives—the last
two levels being termed “slaves” by Spanish observers. The slave status
was inherited but, through manumission and interclass marriage,
seldom extended over more than two generations. The fluidity of the
social system was in part the consequence of a bilateral kinship system
in which lineage was reckoned equally through the male and female
lines. Marriage was apparently stable, though divorce was socially
acceptable under certain circumstances.

Early Filipinos followed various local religions, a mixture of

monotheism and polytheism in which the latter dominated. The
propitiation of spirits required numerous rituals, but there was no
obvious religious hierarchy. In religion, as in social structure and
economic activity, there was considerable variation between—and
even within—islands.

This pattern began to change in the 15th century, however,

when Islam was introduced to Mindanao and the Sulu
Archipelago through Brunei on the island of Borneo. Along with
changes in religious beliefs and practices came new political and social
institutions. By the mid-16th century two sultanates had been
established, bringing under their sway a number of barangays. A
powerful datu as far north as Manila embraced Islam. It was in the
midst of this wave of Islamic proselytism that the Spanish arrived.
Had the Spanish come a century later or had their motives been
strictly commercial, Filipinos today might be a predominantly Muslim
people.
The Spanish period
Spanish colonial motives were not, however, strictly commercial. The
Spanish at first viewed the Philippines as a stepping-stone to the
riches of the East Indies (Spice Islands), but, even after the Portuguese
and Dutch had foreclosed that possibility, the Spanish still maintained
their presence in the archipelago.

The Portuguese navigator and explorer Ferdinand Magellan headed

the first Spanish foray to the Philippines when he made landfall
on Cebu in March 1521; a short time later he met an untimely death on
the nearby island of Mactan. After King Philip II (for whom the islands
are named) had dispatched three further expeditions that ended in
disaster, he sent out Miguel López de Legazpi, who established the
first permanent Spanish settlement, in Cebu, in 1565. The Spanish city
of Manila was founded in 1571, and by the end of the 16th century
most of the coastal and lowland areas from Luzon to
northern Mindanao were under Spanish control. Friars marched with
soldiers and soon accomplished the nominal conversion to Roman
Catholicism of all the local people under Spanish administration. But
the Muslims of Mindanao and Sulu, whom the Spanish called Moros,
were never completely subdued by Spain.
 Ferdinand Magellan, painting, 1970.© G. Dagli Orti—DeA Picture
Library/age fotostock
Spanish rule for the first 100 years was exercised in most areas
through a type of tax farming imported from the Americas and known
as the encomienda. But abusive treatment of the local tribute payers
and neglect of religious instruction by encomenderos (collectors of the
tribute), as well as frequent withholding of revenues from the crown,
caused the Spanish to abandon the system by the end of the 17th
century. The governor-general, himself appointed by the king, began
to appoint his own civil and military governors to rule directly.

Central government in Manila retained a medieval cast until the 19th

century, and the governor-general was so powerful that he was often
likened to an independent monarch. He dominated the Audiencia, or
high court, was captain-general of the armed forces, and enjoyed the
privilege of engaging in commerce for private profit.

Manila dominated the islands not only as the political capital.

The galleon trade with Acapulco, Mex., assured Manila’s commercial
primacy as well. The exchange of Chinese silks for Mexican silver not
only kept in Manila those Spanish who were seeking quick profit, but
it also attracted a large Chinese community. The Chinese, despite
being the victims of periodic massacres at the hands of suspicious
Spanish, persisted and soon established a dominance of commerce
that survived through the centuries.

Manila was also the ecclesiastical capital of the Philippines. The

governor-general was civil head of the church in the islands, but the
archbishop vied with him for political supremacy. In the late 17th and
18th centuries the archbishop, who also had the legal status of
lieutenant governor, frequently won. Augmenting their political
power, religious orders, Roman Catholic hospitals and schools, and
bishops acquired great wealth, mostly in land. Royal grants and
devises formed the core of their holdings, but many arbitrary
extensions were made beyond the boundaries of the original grants.

The power of the church derived not simply from wealth and official
status. The priests and friars had a command of local languages rare
among the lay Spanish, and in the provinces they outnumbered civil
officials. Thus, they were an invaluable source of information to the
colonial government. The cultural goal of the Spanish clergy was
nothing less than the full Christianization and Hispanization of the
Filipino. In the first decades of missionary work, local religions were
vigorously suppressed; old practices were not tolerated. But as the
Christian laity grew in number and the zeal of the clergy waned, it
became increasingly difficult to prevent the preservation of ancient
beliefs and customs under Roman Catholic garb. Thus, even in the
area of religion, pre-Spanish Filipino culture was not entirely
destroyed.

Economic and political institutions were also altered under Spanish

impact but perhaps less thoroughly than in the religious realm. The
priests tried to move all the people into pueblos, or villages,
surrounding the great stone churches. But the
dispersed demographic patterns of the old barangays largely
persisted. Nevertheless, the datu’s once hereditary position became
subject to Spanish appointment.

Agricultural technology changed very slowly until the late 18th

century, as shifting cultivation gradually gave way to more intensive
sedentary farming, partly under the guidance of the friars. The
socioeconomic consequences of the Spanish policies that accompanied
this shift reinforced class differences. The datus and other
representatives of the old noble class took advantage of the
introduction of the Western concept of absolute ownership of land to
claim as their own fields cultivated by their various retainers, even
though traditional land rights had been limited to usufruct. These
heirs of pre-Spanish nobility were known as the principalia and
played an important role in the friar-dominated local government.