Bual, Jomarie S.

BSA 2-1 / RPH 0004-27

Social, Political, Economic, and Cultural Aspects of Pre-Colonial Filipino Society

The Philippines has already experienced pre-colonization even before the Spaniards
came. According to Nadeu (2020), “In 3000 BCE Austronesian people begin arriving in the
Philippines via Taiwan and ended in 1565 where Spanish colonizes Philippines” (p. 9). This just
proves that there are certain races that influences the social, political, economic, and cultural
aspects of the Philippines during pre-colonial period.

Dizon (2019) argued that some researchers had contradicting points of view as to how
early migrations and movements of people Island Southeast Asia and Pacific happened. In
addition, he also cited that according to Beyer (1947), the initial "wave of migrations" began
approximately 500,000 years ago with movements over land bridges from mainland Asia,
followed by a second wave from Indonesia and Malaysia around 10,000 years ago.
Meanwhile, Philippine textbooks continue to present the view that the early inhabitants of the
country were Aetas, and that subsequent migrations from Indonesia and Malaysia gave rise
to what is commonly referred to as the "Malay Race."

Moreover, Dizon (2019) also claimed that the current population of the Philippines is
believed to be descended from Austronesian speakers originating from Southern China and
Taiwan. Their initial migrations, around 4,500 years ago, likely reached the islands of Itbayat
and Batanes before expanding to the rest of Luzon, particularly the Lallo region in the
Cagayan Valley.

In the book of Gabuat et al. (2016), they stated that before the Spaniards arrived,
Filipinos had formed their own social, political, and economic organization, known as the
barangay. Wealth, social influence, and the privileges enjoyed by the early Filipinos all
contributed to society's structure.

In addition, there are three levels or groupings of ancient people in Tagalog and Bisaya
society, the datu and maginoo; the maharlika and timawa; and the alipin or oripun.

In Tagalog and Bisaya society, the noble or datu held the highest rank. A barangay
member may reach the title of datu by bravery, intelligence, inheritance, or fortune. A datu's
wealth was determined by the number of slaves he held, the amount of gold in his possession,
the status of his family, and the size of his territory. In ancient society, gold represented high
social standing.

The maharlika class produced many great warriors known as bagani. It was the
maharlikas' responsibility to assist the datu in protecting and keeping peace in the barangay,
and they were excused from paying taxes.

In the Visayas, warriors were identified by tattoos, with the number of tattoos signifying
the number of foes killed. The bravest Tagalog warrior was identified by a red crown or cloth
worn on his head.
 The timawa were free people, including those who had been released from slavery
and descendants of datus through secondary marriages. They could own land and keep the
proceeds from their harvests without paying tribute to the datu, but they were required to obey
his directives, such as farming, fishing, or accompanying him on travels.

In Visayan society, timawa paid taxes but might choose to change their previous
service. Those who served the datu directly did not work in the fields or pay tribute; rather, they
served as war companions, boat rowers, wine tasters, or marriage negotiators for the datu's
children.

In ancient times, the alipin (Tagalogs) and oripun (Visayans) were the lowest social
classes. A person could be made a slave as a punishment for a crime, especially if they were
unable to pay for their actions. Those found intruding on the datu's land were likewise enslaved.
Among the Tagalogs, anyone who paid off a slave's debt or crime may become the new
owner.

The datu oversaw enslaved orphaned children who lacked family support, assuring
their well-being, especially those abandoned in war. There were two sorts of Tagalog slaves,
and three types of Visayan serfs.

Extreme poverty could lead to someone being sold into slavery and kept as a slave for
life. They might, however, become timawa if they paid off all their debts, complied with all
orders and agreements, and received payment in gold. Aliping Namamahay and Aliping
Saguiguilid were the two categories of slaves among the Tagalog people.

Aliping Namamahay were a community of people who lived close to their homes.
Each year, they paid a tribute consisting of two bushels of rice, the seeds from their crops, and
a big jar of quilan (cane wine). While being permitted to possess land, they also aided with
planning the datu's travel requirements and aided during events.

Aliping Saguiguilid, on the other hand, could be separated after marriage and resided
in the datu's home. They provided services akin to that of Aliping Namamahay, but they were
not allowed to own land and had to serve the datu day and night.

In the ancient Filipino society, every person belonging to the lower level was given the
opportunity to take steps to improve their own condition in life. Those who belong to the lower
ranks are encouraged to work hard to move up the ranks and enjoy the privileges that come
with it. Also, those in high levels also worked hard to stay at the level they belong to.
Women were highly respected and had significant duties in ancient Filipino society
outside of being mothers and caregivers. They were spiritual leaders, with babaylans (Visayans)
and katalonans (Tagalogs) leading religious ceremonies and serving as go-betweens for
mortals, gods, and the dead. Women were also responsible with maintaining the wisdom and
cultural knowledge of their communities. Women oversaw agricultural operations in areas like
Ifugao, choosing when to clear land and when to plant and harvest crops.

In the study of Gallego (2015), early Filipino kinship was bilateral, meaning that both the
mother's and father's lines of descent were acknowledged. In these dualistic societies, chiefs
either inherited their posts or worked their way up via merit. There was a social structure, with
certain groups having ties to kinship and land ownership and others, such as slaves (alipin),
having a lesser social position. Gender equality was evident because both sexes could hold
leadership positions and because family responsibilities were assigned based on age rather
than gender.

Umali (2019) discussed that before the Spanish arrived, the Philippines was a collection
of distinct and autonomous political entities, each with its own governance institutions, rulers,
and regional impact. These were generally commanded by Datus, Rajahs, and Sultans, with
political systems that varied by location.

Datus, such as Rajah Humabon of Cebu and Datu Sikatuna of Bohol, administered the
Visayas islands. Cebu was an important commerce hub between Southeast Asia and China.
Leaders such as Lapu-Lapu opposed neighboring Datus, demonstrating a politically fractured
yet dynamic region.

In Mindanao, prominent Muslim sultanates like as Maguindanao, Sulu, and Lanao had
tremendous authority. These sultanates were heavily influenced by Islamic culture and
maintained close ties with other Muslim powers. Leaders such as Sultan Kudarat successfully
opposed Spanish conquest.

In Luzon, power was concentrated along the Pasig River, with the Kingdom of Tondo
and the Rajahnate of Maynila playing important roles. Tondo possessed a network of alliances,
whilst Maynila was closely linked to the Sultanate of Brunei. Despite their efforts, commanders
like Lakandula and Rajah Matanda were ultimately crushed by the Spanish.

The political system of pre-colonial Filipinos, according to Mabahague (2014), was

structured around the barangay, a small, independent community consisting of 30 to 100
families. The term "barangay" originated from the Malay word balangay, meaning boat,
highlighting the connection to their seafaring past. Each barangay was headed by a chieftain
called a datu, who held multiple roles as chief executive, legislator, judge, and military leader
during wars.

Subjects of the barangay were expected to serve the datu in various tasks, including
war, agricultural activities, and construction projects, and they paid taxes known as buwis.
Alliances between barangays were common, formalized through rituals like sanduguan,
though conflicts were often resolved through violence, with the stronger force deemed right.

The laws in pre-colonial society were either customary or written, covering subjects like
inheritance, property rights, and family matters. Punishments for crimes ranged from fines to
death, with some methods resembling torture by modern standards. Chiefs consulted councils
of elders before making new laws, which were later announced by an umalohokan, a village
official who explained and enforced new regulations.

The judicial process involved a court made up of the village chief and elders for internal
disputes, while neutral elders mediated conflicts between barangays. Legal decisions heavily
relied on the number of witnesses presented, and the chief generally favored the winning
party. To prove innocence, accused individuals underwent trials by ordeal, which included
various physical tests, such as submersion in water or wrestling matches.
 In addition, Mahabague (2019) explore primary economic activity that pre-colonial
Filipinos participated in was agriculture, which provided them with their primary means of
subsistence. Using techniques like kaingin (slash-and-burn) and tillage systems, they farmed a
variety of fruits and vegetables as well as rice, coconuts, sugar cane, cotton, hemp, and other
crops. Agrarian richness was seen in areas like Cebu and Palawan. Nobles and datus either
individually or publicly owned land, while other people rented land in exchange for cash or
other valuables. Rice, fish, pork, or other meats like buffalo and deer made up the diet, while
"tuba," or fermented palm sap, was drunk as a form of alcohol. In addition to raising livestock,
such as pigs, goats, chickens, and carabaos, coastal and riverbank populations relied heavily
on fishing, which was done with a variety of gear and techniques. The Sulu region has an
abundance of pearls. There was a lot of mining, particularly for gold, and there was both
domestic and international trading in gold. The Filipinos were skilled in building many kinds of
vessels, which the Spaniards later called "banca" and "balangay." Weaving was a significant
home industry, dominated by women, who created textiles from materials like hemp, banana
fiber, cotton, and silk. Lumbering and shipbuilding were thriving industries. Trade was thriving
both inside and outside the islands, with barter serving as the main mode of transaction and
occasionally employing metal or gold gongs as a unit of measurement. Chinese traders
reported that the Filipinos were known for their integrity in business dealings.

Camus (2014) elaborated that there were many different indigenous belief systems
and spiritual practices prevalent in the pre-colonial Philippines. These beliefs focused on a
variety of deities, nature spirits, and ancestor worship. Every ethnic group highlighted their close
ties to the natural world and their ancestors via unique rituals, rites, and customs.

The Filipinos of pre-colonial times were highly skilled and creative in their artistic and
artisan traditions. Their skill in pottery allowed them to create beautiful and useful items with
complex patterns. Another important artistic medium was weaving, which produced colorful
fabrics through a variety of methods. The Filipinos also possessed great metalworking skills,
having mastered the production of intricate jewelry, swords, and tools.

Their culture placed a high value on storytelling, especially when it came to epics and
folklore. Epics such as Biag ni Lam-ang and Ibalong chronicled valiant exploits, legendary
creatures, and antiquated practices, so aiding in the conservation of the native people's
heritage, principles, and customs. Their beliefs, practices, and moral precepts passed down
through the years were better understood through the myths, legends, and tales that made
up their folklore.

In addition, Hernandez and Borlaza (22024) emphasized that the early Filipinos followed
a range of indigenous faiths, with polytheism being more common, that combined elements
of monotheistic and polytheistic beliefs. These religions had no distinct hierarchical hierarchy,
although they did contain a lot of rites to placate spirits. Like social organizations and
economic pursuits, religious customs differed greatly throughout islands and even within them.
When Islam was brought to Mindanao and the Sulu Archipelago through Brunei on the island
of Borneo in the fifteenth century, the religious landscape started to change.

Cabales (2015) detailed that in the pre-colonial Philippines, music was a vital part of
social gatherings and religious rites. It frequently accompanied ceremonies with Islamic
influences and rites of passage. The focal points of these rituals were vocal hymns and
percussion instruments. Since there was no official music theory in place, singing was highly
prized and frequently improvised and spontaneous. There are two main types of vocal music:
cantata (singing accompanied by instruments) and a capella (unaccompanied singing),
which were thought to be more expressive than instrumental music.

Although string instruments like the guitar were later introduced by the Spanish, the
most popular instruments were percussion instruments, a few aerophones (wind instruments),
and chordophones (stringed instruments). Organized according to volume, there were eight
primary categories of instruments.

Youvan (2024) investigated that prior to the Philippines being formed by Spanish and
American influences, pre-colonial Filipino society flourished because of trade and connections
with other cultures. The barangays, or small autonomous communities, that made up the
archipelago were connected by common ancestry and customs. These settlements were not
isolated; rather, the water connected them and facilitated trade and cross-cultural
interactions. Filipino traders traded ideas and technologies in addition to commodities like gold
and pearls when they went to places like Indonesia, Malaysia, Thailand, Vietnam, China, and
India. Notable effects from China and India included the introduction of commercial products,
Buddhism, and Hinduism, all of which blended in with the local culture without taking center
stage.

Pre-colonial Filipino culture and institutions continue to have a strong influence on

modern Filipino society. The barangay structure, with its datu-led government, laid the
groundwork for local leadership and community organization, which is still evident today in the
form of barangays, the smallest political units. Social mobility, which was visible in pre-colonial
class structures in which individuals may move between ranks, is reflected in modern Filipino
society's focus on education and hard labor as paths to success.

Pre-colonial cultural norms include respect for authority, strong kinship ties, and gender
equality. Women who served as spiritual leaders (babaylan) and community administrators
are still highly valued in modern Filipino society, helping to achieve gender balance in
leadership roles.

Additionally, the Philippines' long-standing link with the sea, which affects trade,
livelihood, and migratory patterns, reflects the strong marine culture of the pre-colonial Filipino
people.

The rich religious and spiritual traditions of the pre-colonial Filipinos, which included
ancestor worship, animism, and later influences such as Islam, created the foundation for the
Philippines' current diversified spiritual environment. Furthermore, Filipino culture—which
includes everything from music and dance to storytelling and folklore—continues to be shaped
by the great value put on artistic expression, craftsmanship, and oral traditions, maintaining
the country's cultural identity.
BIBLIOGRAPHY:

Cabales, J. C. (2015). Music of pre-colonial and Spanish colonial Philippines, and the

Filipino Rondalla. https://scholarworks.calstate.edu/downloads/8k71nm123

Camus, M (2024). The complex and diverse pre-colonial Philippines before Spanish arrival.

(2024). https://sinaunangpanahon.com/the-complex-and-diverse-pre-colonial-

philippines-before-spanish-arrival

Dizon, E. (2019). Prehistoric migration and cultural change in the Philippine archipelago

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Gabuat, et. al. (2016). Araling Panlipunan: Pilipinas bilang isang bansa

Gallego, M. K. (2015). Philippine kinship and social organization from the perspective of

historical linguistics. www.jstor.org. https://www.jstor.org/stable/24672408

Umali, J. (2019). The powerful rajahs and sultans of pre-colonial Philippines

https://www.esquiremag.ph/long-reads/features/rajahs-sultans-pre-colonial-

philippines

Mabahague, E. R. (2014). Philippine history pre-colonial period

https://aboutphilippines.org/files/PHILIPPINEHISTORY-Pre-Colonial-Period.pdf

Youvan, D. (2024). Tracing foreign impact on the Philippines from Historical beginnings to

the modern era https://aboutphilippines.org/files/PHILIPPINEHISTORY-Pre-

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