pre colonial literature in the philippines essay

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Pre-Colonial Philippine Literature: Forms, Examples, and Frequently Asked Questions

The Philippines has a long history of storytelling, even before the Spanish arrived. These stories, passed down by word of mouth for many generations, were more than just entertainment. They were a way for our ancestors to teach people things, share important values, and connect with their culture. This blog will answer the question: “What are the dominant literary forms of pre-colonial Philippines?”

We’ll discuss each form of Philippine literature during pre-colonial period. We’ll also include pre-colonial literature examples and a brief explanation supporting each.

Forms of Philippine Literature During Pre-Colonial Period

Proverbs, known in Filipino as salawikain , are like practical advice passed down through generations. They often use rhymes to make them easier to remember and teach essential skills for navigating daily life.

Some examples include:

Riddles, or bugtong in Filpino, are mind teasers that challenge wit and creativity. Often poetic and playful, they use descriptions or metaphors to lead the listener to the answer. 

During the pre-colonial period in the Philippines, riddles were a common form of oral literature. They are like proverbs but differ in one thing—they demand an answer.

Filipino riddles often have a humorous tone, but their answers are often more serious than expected.

Here are examples of Philippine riddles:

Filipinos expressed their emotions and experiences through songs. These beautiful songs capture the joys and sorrows of our ancestors’ lives, from finding love to saying goodbye, and everything in between.

Here are five examples of Philippine folk songs during the pre-colonial period:

• Ili-ili (Ilongo): A lullaby that is an example of folk song in the Philippines during the pre-colonial period.
• Panawagon and Balitao (Ilongo): These are examples of love songs that were sung during the pre-colonial period.
• Bayok (Maranao): This is a type of folk song that originated from the Maranao people, a Muslim ethnic group in the Philippines, and is still sung today.
• Ambahan (Mangyan): This is a seven-syllable per-line (heptasyllabic) poem about human relationships, social entertainment, and a tool for teaching the young. It is an example of the traditional music of the Mangyans, an indigenous group in the Philippines.

These were narratives passed down, often explaining natural phenomena or cultural practices.  These narratives also tell stories of origin. Often, they’re called myths and legends.

Here’s how they differ:

These are the crown jewels of pre-colonial literature. These lengthy narrative poems recount the adventures and misadventures of heroes and supernatural beings. 

Here are a few examples:

Frequently Asked Questions about the Pre-colonial Philippine Literature

What is the pre-colonial era in the philippines.

The Philippines’ pre-colonial era is like the Philippines before history books were written down. It’s a long time ago, way before the Spanish came in the 16th century. Imagine a Philippines made up of many independent communities with their own languages, customs, and traditions.

What is Philippine literature during the pre-colonial period?

Since there weren’t any printing presses yet, literature back then wasn’t like the books we read today. Instead, stories were passed down from generation to generation by word of mouth. Our ancestors would tell folktales, sing songs, recite poems, and chant proverbs to keep their traditions alive.

What is the difference between pre-colonial and colonial literature?

The main difference is when they were created . Colonial literature refers to stories written during the Spanish era, often influenced by European themes and religion. Literature written beyond this period, including American and Japanese, is also considered colonial literature. Pre-colonial literature, on the other hand, reflects the beliefs, way of life, and heroes of Filipinos before the arrival of the colonizers.

Why is pre-colonial literature important in the Philippines?

Pre-colonial literature is super important because it tells us much about how people lived back then. It shows their values, beliefs, and even how they saw the world around them. It’s like a window to the past!

What are the characteristics of pre-colonial literature in the Philippines?

Since it was passed down orally, pre-colonial stories often use repetition, rhyming, and vivid language to make them easier to remember and sing. They also focus on themes like bravery, community, and respect for nature.

How can these pre-colonial forms of literature be of use to your life right now?

Precolonial literature is like a treasure chest for understanding our past. These stories, myths, and poems are like windows into how people lived, what they believed in, and what was important to them way before colonization. This can help us appreciate our roots and where our traditions might come from. Plus, the lessons and morals in these stories are timeless. It’s like getting advice from old, wise people.

Do you think you can still use the lessons they teach in your daily life?

Yes! Even though things are different now, the lessons in precolonial literature can still totally apply today. They teach us about bravery, honesty, respect, and dealing with tough choices. These values are important no matter what time period you’re in. So, next time you read a pre-colonial story, think about the lesson it might be trying to tell. It might surprise you how relevant it can be!

If you’re looking for more resources about  literature , then make sure to browse my  website .

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Explore Pre Colonial Literature in the Philippines

Have you ever wondered about the literary treasures that existed in the Philippines before Spanish colonization ? Are you curious about the indigenous literary traditions and early writings of the Filipino people? Join us on a journey as we uncover the vibrant world of pre-colonial literature in the Philippines, a captivating and often overlooked aspect of Philippine culture.

Key Takeaways:

• Pre-colonial literature in the Philippines showcased the rich cultural heritage of the Filipino people.
• It included epics , poems , songs, and narratives that reflected the diverse beliefs and experiences of different tribes and communities.
• The Philippines’ pre-colonial period was marked by indigenous cultures engaging in trade and developing advanced civilizations.
• The political and social structure was led by leaders called “Datus” and included different social classes .
• Pre-colonial literature continues to inspire and influence contemporary Filipino literature, preserving the cultural richness and artistic legacy of the Philippines.

The Philippines’ Pre-Colonial Period

The Pre-Colonial period in the Philippines was a time of vibrant indigenous cultures, rich traditions, and flourishing trade. The archipelago of 7,107 islands, known as the Philippines, was inhabited by various indigenous peoples , each with their own unique customs and languages . These indigenous tribes lived in harmony with nature and engaged in trade with neighboring cultures and foreign traders, showcasing the diversity and openness of the ancient Filipino civilization.

During the Pleistocene period, the early inhabitants of the Philippines migrated to the islands. There are different theories regarding their migration, but it is believed that the Austronesian people were the earliest settlers. As the population grew, these early Filipinos established advanced communities and engaged in maritime trade with other regions, including China, India, and Southeast Asian countries.

The Pre-Colonial period saw the development of sophisticated cultures and civilizations in the Philippines. The indigenous tribes built intricate social structures, with each tribe having its own political and social systems. They had their own unique artistic expressions, including pottery, weaving, metalworking, and boat-building.

Trade and Commerce

Trade played a crucial role in the Pre-Colonial period, connecting the different regions of the Philippines with various cultures in the region and beyond. The indigenous people of the Philippines engaged in the exchange of goods such as textiles, pottery, bamboo products, agricultural produce, and precious metals. This trade network fostered cultural exchange, leading to the development of diverse traditions and practices.

Diverse Indigenous Cultures

The Philippines was home to numerous indigenous tribes, each with their own distinct cultures and traditions. These tribes had their own languages , spiritual beliefs, and artistic expressions. Some of the prominent tribes during this period include the Tagalogs, Visayans, Ilocanos, Bicolanos, Pangasinenses, and Igorots.

“The ancient Filipino civilizations were fascinating and diverse, showcasing the ingenuity and creativity of the indigenous peoples . These cultures left a lasting impact on Filipino culture and continue to shape the country’s identity.”

Political and Social Structure

In pre-colonial Philippines, the political and social structure was organized around the leadership of indigenous leaders known as “Datus.” These leaders held authority over autonomous groups called “barangay” or “dulohan.” The social hierarchy of pre-colonial Philippines consisted of distinct social classes that played different roles in society.

The ruling class of “Datus” held the highest position in the social structure. They were responsible for governing their respective barangays and making important decisions for their communities. Below the ruling class were the noble people or families known as “Maginoo.” They held significant influence and were regarded as privileged members of society.

The “Maharlika” formed the warrior class in pre-colonial Philippines. They were skilled fighters who defended their communities from external threats and maintained peace within their territories. The “Timawa,” on the other hand, were freemen or tribespeople who enjoyed certain freedoms and rights but were not part of the noble class.

At the bottom of the social structure were the “Alipin” or slaves, who were considered the dependent class. They served the higher classes and performed various tasks as required. It’s important to note that the concept of slavery in pre-colonial Philippines was different from the transatlantic slavery later introduced by European colonizers.

It’s worth mentioning that different regions in the Philippines had their own leaders with different titles and roles. For example, the Manobo tribe had leaders known as “benganganat,” the Ifugao community had leaders called “mingal,” and the Lumad people recognized leaders called “timuay.” Each leader played a crucial role in maintaining order, resolving disputes, and ensuring the welfare of their respective communities.

Overall, the political and social structure of pre-colonial Philippines exhibited a complex system of governance and societal organization. This structure provided autonomy to individual barangays while maintaining a cohesive social fabric among the Philippine tribes .

Literary Traditions

Pre-colonial Philippine literature encompasses a rich tapestry of literary traditions that reflect the vibrant cultural heritage of the Filipino people. Through a variety of genres and forms, such as folk tales, epics , poems , and chants , pre-colonial literature served as a means of storytelling, preserving history, and conveying cultural values. These literary works were passed down from generation to generation through oral tradition , ensuring their enduring presence in Filipino culture .

Folk Tales: Stories of Wisdom and Morality

One prominent genre in pre-colonial Philippine literature is folk tales, which narrate stories of wisdom, heroism, and morality. These tales often feature supernatural beings, animals with human characteristics, and mythical creatures, captivating listeners with their imaginative plotlines. Passed down orally, folk tales were vehicles for teaching life lessons, cultural values, and traditions, imparting knowledge from one generation to another.

Epics: Sagas of Heroic Feats

Epics hold a special place in pre-colonial Philippine literature , showcasing incredible feats of heroes and heroines. These lengthy narratives celebrate the courage, strength, and resilience of significant characters, taking listeners on epic journeys filled with battles, adventure , love, and triumph. Notable examples include the Ilocano epic “Biag ni Lam-ang” and the Muslim epic “Darangan,” each embodying the unique cultural traditions of their respective communities.

Poems and Chants: Expressions of Emotion and Devotion

Pre-colonial Philippine literature also embraced poetry and chants as mediums for artistic expression and devotion. Poems often conveyed deep emotions, passionate love, longing, or grief, reflecting the rich inner world of the Filipino people. Chants , on the other hand, were recited during rituals, ceremonies, and religious practices, connecting individuals with their spiritual beliefs and ancestors. These poetic forms showcased the sensitivity, creativity, and profound spirituality of early Filipinos.

Baybayin: The Filipino Script

An essential element of pre-colonial literature was the use of Baybayin , an ancient script that served as a writing system for various Filipino languages . The intricate characters of Baybayin were utilized to transcribe literary works, enabling the preservation of cultural and historical knowledge. Today, Baybayin stands as a symbol of Filipino identity, reminding us of the richness and diversity of the Filipino script.

Through their diversity and artistic excellence, pre-colonial literary traditions in the Philippines continue to inspire contemporary Filipino writers and serve as an integral part of the country’s cultural heritage .

Religion and Mythology

In pre-colonial Philippines, the belief system revolved around animism , where the world was believed to be inhabited by spirits and supernatural entities. These entities, known as “anitos,” encompassed various beings such as household deities , deceased ancestors, nature-spirits, nymphs, and minor gods and demigods called “diwatas.”

The practice of animism permeated the daily lives of the early Filipinos, shaping their rituals, customs, and worldview. They sought the guidance and protection of the anitos , offering prayers, sacrifices, and rituals to maintain harmony between humans and the spirit world. Animistic beliefs played a vital role in pre-colonial Filipino communities, fostering a deep connection with nature and the spiritual realm.

Shaping Spiritual and Healing Practices

Folk healers , known as “babaylan” and “mananambal,” held esteemed positions in pre-colonial Philippine society. These healers possessed spiritual knowledge and healing practices that were closely tied to the animistic beliefs of the time. They served as mediators between the human and spirit realms, addressing physical, mental, and spiritual ailments.

The babaylan and mananambal performed rituals, utilized natural remedies, and invoked the aid of the anitos to promote physical, emotional, and spiritual well-being. Their practices included herbal medicine, massage, acupuncture, divination, and spiritual cleansing, providing holistic care for the community.

The Introduction of Islam

In addition to animism , pre-colonial Philippines also witnessed the introduction of Islam through Arabian traders and missionaries. The arrival of Islam brought about significant changes in religious and cultural practices in certain regions, particularly in Mindanao and the Sulu Archipelago.

The conversion to Islam led to the establishment of Muslim communities, with mosques serving as centers for worship, education, and social gatherings. Islamic beliefs and practices, such as the Five Pillars of Islam, influenced the daily lives of the Muslim Filipinos, shaping their religious and cultural identity .

Preserving the Cultural Heritage

The animistic beliefs and practices, along with the introduction of Islam, contributed to the diverse religious landscape of pre-colonial Philippines. Though the Spanish colonization and subsequent influences have reshaped the religious landscape of the country, elements of pre-colonial religion and mythology persist, particularly in indigenous communities.

“The animistic beliefs of our ancestors are rooted in our cultural heritage, and they continue to shape our identity as Filipinos.” – Dr. Maria Santos, Cultural Anthropologist

Today, efforts are being made to preserve and revive pre-colonial religious practices, recognizing their importance in understanding Filipino history and cultural heritage. Cultural organizations and scholars document and study indigenous belief systems, promoting awareness and cultural appreciation .

Discovering the Spiritual Past

Exploring pre-colonial religion and mythology offers a glimpse into the spiritual world of the early Filipinos. It reveals their profound connection to nature, their reverence for ancestral spirits, and their belief in divine beings that governed the cosmos.

• Inhabited by spirits and supernatural entities
• Anitos : Household deities , deceased ancestors, nature-spirits, nymphs, minor gods, and demigods
• Folk healers : Babaylan and mananambal as mediators between human and spirit realms
• Introduction of Islam through Arabian traders and missionaries
• Preservation and revival of pre-colonial religious practices

Cultural Achievements

Pre-colonial Filipinos possessed a rich cultural heritage and made significant achievements across various domains. Let’s explore some of their notable contributions.

Kaingin: Swidden Agriculture

One of the remarkable agricultural practices of pre-colonial Filipinos was kaingin or swidden agriculture. They cultivated staple crops like rice, millet, bananas, and root crops. Through their sustainable farming techniques, they ensured food security and furthered their self-sufficiency.

Weapons of the Skilled Warriors

The pre-colonial Filipinos were skilled warriors who developed formidable weapons . They wielded the balaraw, a small dagger, the kris, a wavy-bladed sword, and the kampilan, a long sword with an asymmetrical shape. These weapons served both defensive and offensive purposes, showcasing their prowess in combat.

Mining for Precious Metals

Engaging in mining activities , pre-colonial Filipinos extracted precious metals such as gold, silver, copper, and iron from their natural resources. These metals were then fashioned into magnificent jewelry and ornamental objects, displaying their exceptional craftsmanship and artistic sensibilities.

Filipino Craftsmanship

Ancient Filipinos exhibited unparalleled craftsmanship in their artworks. They excelled in intricate designs, creating masterpieces in various mediums, including woodwork, metalwork, pottery, and weaving. Their craftsmanship showcased their deep understanding of materials and their ability to transform them into beautiful and meaningful creations.

By excelling in key areas such as agriculture, weaponry, mining , and craftsmanship, pre-colonial Filipinos demonstrated their ingenuity, resourcefulness, and dedication to their cultural values and traditions.

These cultural achievements highlight the remarkable talents, skills, and creativity of pre-colonial Filipinos, leaving a lasting legacy that continues to inspire admiration and appreciation.

Spanish Colonization and Literary Influence

The arrival of the Spanish colonizers in the Philippines had a profound impact on Philippine literature . The Spanish introduced their language , Catholicism, and European literary traditions to the Filipinos. Many literary works during the Spanish colonial period were influenced by Spanish themes and writing styles.

Notable authors during this time include José Rizal , who wrote the novels “Noli Me Tangere” and “El Filibusterismo,” and Francisco Balagtas , author of the epic poem “Florante at Laura.”

The Spanish colonization period also sparked a wave of nationalism and resistance, leading to the Philippine Revolution .

During Spanish colonization, Filipino intellectuals known as propagandists , including José Rizal , sought to expose the injustices of Spanish rule through their literary works. Rizal’s novels, in particular, became influential in awakening national sentiment and advocating for social reforms.

These literary figures played a crucial role in shaping the Philippines’ cultural and political landscape during the Spanish colonial era. Their works became powerful tools in expressing the Filipino people’s aspirations for freedom and independence.

Literary Resistance and the Philippine Revolution

The Spanish colonization period was also marked by significant literary resistance against oppressive Spanish rule. Filipino writers used their works to challenge the injustices inflicted upon their fellow countrymen and to inspire unity among the Filipino people.

José Rizal , in his novels, depicted the harsh realities of colonial life and advocated for social reforms. The characters in his novels portrayed the struggles and aspirations of the Filipino people, providing a powerful critique of Spanish colonial society.

“The novels of José Rizal emphasized the importance of national identity and the desire for social justice, which ultimately contributed to the fervor that sparked the Philippine Revolution .” – Filipino literary scholar

The writings of propagandists like Rizal played a significant role in the awakening of national consciousness and the eventual outbreak of the Philippine Revolution against Spanish rule.

Influence of Spanish Literature and Writing Styles

Spanish colonization brought about a fusion of Spanish and Filipino literary traditions . Spanish themes, motifs, and writing styles found their way into Filipino literature during this period, creating a unique blend of cultures.

Spanish literary genres, such as the novel and the zarzuela (a form of musical theater), were introduced to the Filipino literary landscape. The influence of Spanish literature can be seen in the incorporation of romanticism, symbolism, and religious symbolism in Filipino literary works of the time.

Spanish language and Catholicism, which were introduced by the Spanish colonizers, also became integral to the development of Philippine literature. These influences shaped the linguistic and cultural identity of the Filipino people and continue to influence Philippine literature to this day.

Post-Colonial Literary Development

After the end of Spanish colonization, Philippine literature entered a new phase of evolution and development. Modern Filipino writers emerged, shaping the literary landscape with their exploration of themes rooted in nationalism , socio-political issues, and cultural identity . The post-colonial period became a platform for Filipino voices to express their struggles, dreams, and aspirations, addressing the impact of colonization and the quest for independence.

Post-colonial literature in the Philippines reflects the collective experiences of the Filipino people, representing their resilience, creativity, and longing for cultural preservation . Through a diverse range of literary works, writers expressed their perspectives on social injustices, economic disparities, and the complexities of national identity. The literature of this era served as a powerful medium to confront historical narratives and celebrate the Filipino spirit.

Prominent writers emerged during this period, leaving a lasting imprint on the Philippine literary tradition. Nick Joaquin’s works masterfully navigate the intersections of history and fiction, exploring the post-colonial Filipino identity. F. Sionil Jose’s novels delve into the socio-political landscape of the Philippines, presenting a nuanced understanding of the country’s struggles. Carlos Bulosan’s writings give voice to the Filipino diaspora, shedding light on the challenges faced by overseas Filipino workers.

“We Filipinos, a divided people but always a longing for unity, can think of no better way to cultivate national solidarity than by reaffirming in every generation our cultural identity.” – Nick Joaquin

Post-colonial literary works often incorporate elements of magical realism, folklore, and indigenous traditions, creating a unique blend of cultural heritage and literary innovation. Writers conveyed their personal stories and the narratives of marginalized communities, exploring the complexities of post-colonial society and the search for a distinct Filipino identity.

The Themes Explored:

• Nationalism and patriotism
• Social inequality and injustice
• Colonial legacy
• Identity and self-discovery
• Cultural preservation

Post-colonial literature in the Philippines serves as a testament to the enduring spirit of the Filipino people, amplifying their voices and shedding light on their collective experiences. It continues to inspire and challenge readers, fostering a deeper understanding of the complexities of the Philippine society.

Through the exploration of nationalism, socio-political themes , and cultural identity, post-colonial Filipino writers have contributed significantly to the development and enrichment of the Philippine literary tradition. Their works serve as a reminder of the resilience, aspirations, and cultural heritage of the Filipino people, ensuring that their stories and struggles are never forgotten.

• Preservation and Revival of Pre-Colonial Literature

Preserving indigenous literature is an essential endeavor to revive and celebrate the rich cultural heritage of the Philippines. Cultural organizations and dedicated scholars have undertaken the vital task of documenting and studying pre-colonial literary works, ensuring their continued existence for future generations to appreciate and learn from.

The oral tradition plays a significant role in the preservation of pre-colonial literature. Passed down through generations, the captivating stories, epics, and songs have been carefully transmitted, keeping the ancient narratives alive. The oral tradition not only preserves the content but also maintains the essence and spirit of these literary works, providing an authentic and immersive experience for audiences.

Literary organizations have been at the forefront of promoting the revival of pre-colonial literature. These organizations create platforms and opportunities for indigenous writers and artists to share their works with the wider public. By providing support, recognition, and resources, these organizations foster a conducive environment for the growth and development of indigenous literary traditions.

Scholarly research and publications contribute significantly to the preservation and promotion of pre-colonial Philippine literature. Through rigorous academic study, researchers delve into the intricacies of ancient texts and cultural nuances, shedding light on their historical and artistic significance. By disseminating their findings, scholars help raise awareness and appreciation for this invaluable literary heritage .

Preserving and reviving pre-colonial literature is not merely an act of cultural preservation ; it is a celebration of our collective identity as Filipinos. These ancient literary works offer a glimpse into the wisdom, creativity, and resilience of our ancestors, enabling us to connect with our roots and understand the rich traditions that have shaped us.

In this ever-evolving world, the preservation and revival of pre-colonial literature ensure that future generations can access and appreciate the richness and diversity of the Philippines’ cultural heritage. By working together, cultural organizations, oral tradition, literary scholars, and enthusiastic individuals can ensure the longevity of pre-colonial literature, fostering a deep appreciation for the indigenous literary traditions that form an integral part of Filipino identity.

Contemporary Influence of Pre-Colonial Literature

Pre-colonial literature in the Philippines continues to exert a profound influence on contemporary Filipino literature. Writers draw inspiration from the rich cultural heritage and the roots of Filipino storytelling , incorporating elements of pre-colonial literature into their works. The enduring themes, memorable characters, and captivating storytelling techniques found in ancient Philippine literature serve as a wellspring of inspiration for Filipino writers, ensuring the continuity of the literary tradition and the preservation of the Filipino cultural identity.

“Pre-colonial literature provides a rich tapestry of narratives and artistic expressions that resonate with Filipino writers today. It offers a unique and authentic perspective of our cultural heritage, and its influence can be seen in the themes, imagery, and language used in contemporary Filipino literature. By acknowledging and embracing our literary roots, we continue to tell stories that reflect our identity and contribute to the ever-evolving landscape of Filipino literature.”

The impact of pre-colonial literature can be seen in various forms, including novels, short stories, poetry, and even films and theater productions. Filipino writers often infuse their works with traditional storytelling elements such as mythological creatures, supernatural beings, and oral narrative styles passed down through generations. Throughout the years, this infusion of pre-colonial influences has not only maintained the thriving literary tradition in the Philippines but has also helped shape the unique Filipino literary voice.

Moreover, the influence of pre-colonial literature extends beyond the realm of art and literature. It plays a vital role in preserving and promoting the cultural heritage of the Filipino people. By engaging with pre-colonial literary works, contemporary writers contribute to the ongoing appreciation and understanding of the cultural richness and diversity of the Philippines.

The contemporary influence of pre-colonial literature not only adds depth and authenticity to Filipino literary works but also serves as a reminder of the rich cultural heritage that defines the Filipino people. Through the continued exploration and incorporation of pre-colonial elements, Filipino writers ensure the preservation of their literary traditions, nourishing the artistic legacy that has shaped Philippine literature throughout history.

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The value of pre-colonial literature.

Understanding and appreciating pre-colonial literature in the Philippines is essential for a deeper understanding of Filipino culture and identity. It provides insights into the historical and cultural context of the Filipino people before colonization. Pre-colonial literature is a valuable literary heritage that showcases the creativity, wisdom, and resilience of the early Filipinos. It serves as a reminder of the rich traditions and narratives that have contributed to the shaping of the Filipino national character.

Challenges and Future Prospects

Despite the efforts to preserve and promote pre-colonial literature, several challenges need to be addressed to ensure its sustained cultural preservation, diversify indigenous voices , and integrate literary education in mainstream academia. One of the ongoing concerns is the preservation of indigenous voices , which requires dedicated efforts to protect and revive the marginalized narratives of indigenous communities. By amplifying these voices, we can celebrate the cultural diversity and richness of the pre-colonial literary tradition.

Inclusion of pre-colonial literature in mainstream literary education is another crucial aspect that needs attention. By integrating pre-colonial texts into the curriculum, students can gain a deeper understanding of their cultural heritage and appreciate the literary works of their ancestors. Literary education programs should be designed to provide historical context, critical analysis, and appreciation of pre-colonial literature, fostering a sense of cultural pride and identity.

Adequate funding and support for cultural organizations and initiatives are key factors in the preservation and promotion of pre-colonial literature. With sufficient resources, cultural organizations can undertake research, documentation, translation , and dissemination of pre-colonial literary works. This financial support will also enable the digitization and preservation of fragile manuscripts, ensuring wider accessibility and long-term sustainability of these invaluable cultural artifacts.

With continued efforts and increased awareness, the future prospects of pre-colonial literature in the Philippines are promising. By investing in cultural preservation, indigenous voices , literary education, and cultural funding , we can ensure the legacy of pre-colonial literature for generations to come. Through these collective endeavors, we can celebrate the diverse narratives and artistic expressions that define the Filipino identity.

Pre-colonial literature in the Philippines holds a significant place in the country’s cultural heritage. It is a testament to the diverse traditions, beliefs, and experiences of the Filipino people before the era of colonization. Through epic poems, folk tales, and other literary forms, pre-colonial literature showcases the vibrant storytelling traditions and the rich imagination of early Filipinos.

The preservation and appreciation of pre-colonial literature are integral to understanding and celebrating the unique cultural richness of the Philippines. By delving into these ancient literary works, we gain insights into the historical and cultural context of the Filipino people, fostering a deeper connection with our roots and identity.

The artistic legacy of pre-colonial literature serves as a source of inspiration for contemporary Filipino literature. It influences and shapes the works of modern writers, ensuring the continuity of the literary tradition and the preservation of our cultural identity. Pre-colonial literature holds a timeless significance and reminds us of the invaluable contributions of the early Filipinos to our literary heritage .

As we continue to appreciate and promote pre-colonial literature, we celebrate the enduring beauty and power of our indigenous literary traditions. By safeguarding and passing on these literary treasures to future generations, we uphold the artistic legacy bequeathed to us by our ancestors, honoring their voices and preserving our cultural heritage for posterity.

What is pre-colonial literature in the Philippines?

What were the social and political structures during the pre-colonial period in the philippines, what are some examples of pre-colonial literary works in the philippines, what were the dominant religions and belief systems during the pre-colonial period in the philippines, what were some cultural achievements during the pre-colonial period in the philippines, how did spanish colonization impact philippine literature, who were some prominent modern filipino writers in the post-colonial period, how is pre-colonial literature being preserved and revived in the philippines, how does pre-colonial literature continue to influence contemporary filipino literature, why is pre-colonial literature important for understanding filipino culture and identity, what are the challenges and future prospects of preserving pre-colonial literature in the philippines, source links.

• https://en.wikipedia.org/wiki/Philippine_literature
• https://kidskonnect.com/history/philippines-pre-colonial-period/
• https://www.loc.gov/item/webcast-8451/

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Pre-Colonial (early times – 1564

Filipinos often lose sight of the fact that the first period of the Philippine literary history is the longest. Certain events from the nation's history had forced lowland Filipinos to begin counting the years of history from 1521, the first time written records by Westerners referred to the archipelago later to be called "Las islas Filipinas". However, the discovery of the "Tabon Man" in a cave in Palawan in 1962, has allowed us to stretch our prehistory as far as 50,000 years back. The stages of that prehistory show how the early Filipinos grew in control over their environment. Through the researches and writings about Philippine history, much can be reliably inferred about Pre-colonial Philippine literature from an analysis of collected oral lore of Filipinos whose ancestors were able to preserve their indigenous culture by living beyond the reach of Spanish colonial administrators. The oral literature of the Pre-colonial Filipinos bore the marks of the community. The subject was invariably the common experience of the people constituting the village-food-gathering, creature and objects of nature, work in the home, field, forest or sea, caring for children, etc. This is evident in the most common forms of oral literature like the riddle, the proverbs and the song, which always seem to assume that the audience is familiar with the situations, activities and objects mentioned in the course of expressing a thought or emotion. The language of oral literature, unless the piece was part of the cultural heritage of the community like the epic, was the language of daily life. At this phase of literary development, any member of the community was a potential poet, singer or storyteller as long as he knew the language and had been attentive to the conventions f the forms. In settlements along or near the seacoast, a native syllabary was in use before the Spaniards brought over the Roman alphabet. The syllabary had three vowels (a, i-e, u-o) and 14, and y) but, curiously enough, had no way of indicating the consonantal ending words. This lends credence to the belief that the syllabary could not have been used to produce original creative works which would all but be undecipherable when read by one who had had no previous contact with the text. When the syllabary fell into disuse among the Christianized Filipinos, much valuable information about Pre-colonial culture that could had been handed down to us was lost. Fewer and fewer Filipinos kept records of their oral lore, and fewer and fewer could decipher what had been recorded in earlier times. The perishable materials on which the Filipinos wrote were disintegrate and the missionaries who believed that indigenous pagan culture was the handicraft of the devil himself destroyed those that remained. There are two ways by which the uniqueness of indigenous culture survived colonization. First, by resistance to colonial rule. This was how the Maranaws, the Maguindanaws, and the Tausogs of Mindanao and Igorots, Ifugao, Bontocs and Kalingas of the Mountain Province were able to preserve the integrity of their ethnic heritage. The Tagbanwas, Tagabilis, Mangyans, Bagobos, Manuvus, Bilaan, Bukidnons, and Isneg could cling on the traditional way of life because of the inaccessibility of settlements. It is to these descendants of ancient Filipinos who did not come under the cultural sway of Western colonizers that we turn when we look for examples of oral lore. Oral lore they have been preserve like epics, tales, songs, riddles, and proverbs that are now windows to a past with no written records which can be studied. Ancient Filipinos possessed great wealth of lyric poetry. There were many songs of great variety in lyrics and music as well as meter. Each mountain tribe and each group of lowland

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Philippine Studies: Historical and Ethnographic Viewpoints

Remmon Barbaza

Mary Annjelou Montefalcon

The word literature is derived from the Latin term litera which means letter. Some loosely interpret literature as any printed matter written within a book, a magazine or a pamphlet. Others define literature as a faithful reproduction of man's manifold experiences blended into one harmonious expression. Because literature deals with ideas, thoughts and emotions of man, literature can be said to be the story of man. Man's loves, grief's, thoughts, dreams and aspirations coached in beautiful language is literature. In order to know the history of a nation's spirit, one must read its literature. MAPPING THE FEATURES OF PHILIPPINE LITERATURE PRE-COLONIAL PERIOD ✓ Our ancient literature shows our customs and traditions in everyday life as traced in our folk stories, old plays and short stories. ✓ Our ancestors also had their alphabet-similar of the Malayo-Polynesian. ✓ Whatever records our ancestors were either burned by Spanish friars or written on materials that easily perished ✓ It is oral in nature and is full of lessons and ideas about life, its blessings, and its consequences. ✓ The verses were addressed to the ears rather than the eyes ✓ Verse composed and sung were regarded as group property

John Karlo Sapuyot

JPAIR Multidisciplinary Research

Edwin Salazar

This study examines the different literary forms present in Burboanan, Bislig City, where the indigenous tribe, Mandaya Kamayo, is still thriving and practicing their culture and more alongside the new one. It aimed to anthologize literary traditions found in their locality like the indigenous songs, myths, and rituals. Purposive sampling was used involving key informants such as the Mandaya leaders. A triangulation was done with a focused group discussion with the Ancestral Domain Council elders, and documentation of demonstrations on the indigenous ways of life for these people. The study found out that oral tradition is still a dominant practice in the literary scene in Burboanan. The tribe has myth on the origin of the name Tinuy-an; a collection of songs, or bagi; and rituals are done for their anito in order to ask for abundant harvests and heal sick relatives. With this information, a contextualized resource material has been developed for social science classes. The study co...

ruby goldmine

Darren Joe G Follero

Piers Kelly

While oral history scholars strive to theorise how oral discourses might be faithfully represented by means of a written one, this paper addresses a complementary question: How has the oral medium of Filipino folk literature represented written discourse? I argue that during period of educational expansion (1863-1948) many Filipino storytellers and their audiences understood the ability to manipulate the written word as a magical talent resulting in instantaneous wealth or social prestige. In order to make this claim, I have examined how reading and writing were employed as narrative elements in the Filipino folklore collected in the education reform period. In these tales, the potency of literacy is embodied in textual talismans that can be lost, found or exchanged, giving benefit to anyone lucky enough to possess them. The illiterate, on the other hand, are represented as more susceptible to moral failings yet easily awed into good behaviour by the performance of ‘magical’ literacy illusions on the part of the better educated. I suggest that the most relevant context for understanding these folkloric representations of literacy is with reference to the informal or grass roots literacy traditions, developed and perpetuated outside of the classroom, including the ritual practice of oracion and the nativist scripts promoted by patriotic movements. Far from being naive ‘recipients’ of the ‘gift’ of foreign literacy, a close reading of this folklore and in its historical context provides insight into the complex and ambivalent ways Filipinos have continued to reinvent the written word.

Augusto de Viana

The Philippines has two writing systems which demonstrates its links with its neighbors in Southeast Asia. One writing system, baybayin was influenced by Sanskrit and was spread through the indianized states in Island Southeast Asia such as Sri Vijaya and the Madjapahit. The evidences of baybayin is quite scarce since these were written in very delicate materials and the only ones that survived were etched on pottery, carved in stone or etched in metal. Historical accounts proved that the use of baybayin was widespread and there was a high degree of literacy in the Philippines. Baybayin was written in various languages of the Philippines. Early samples of writings in Baybayin were done in classical Malay. This proves the precolonial link with the Philippines' neighbors. Baybayin continued to be used until the early 20 th century when it was supplanted by the Roman script and it thrives today among the isolated tribes in Mindoro and Palawan. Another Filipino writing is the Jawi which of Arabic influence. Jawi was written by people of the southern Philippines and it was the system of writing used by the Sultanate of Sulu. The presence and use of these two writing systems prove a well-developed level of civilization in the country. However both writing systems are a dying legacy in the Philippines. This paper examines early Philippine writing both the baybayin and Jawi and their similarities in terms of origin and style. Sources of this paper are anthropological studies by F. Landa Jocano for baybayin and Dr. Samuel K. Tan for the Jawi.

When news of an uncontacted ‘lost tribe’ began emanating from the island of Bohol in the southern Philippines, visitors were fascinated by the group's unique language and complex writing system, used today by some five hundred people in limited domains. Though few persons have attempted to analyse the language—known today as Eskayan—exotic theories of its origins are widely circulated by outsiders. However, according to speakers, Eskayan was created by the ancestor Pinay who used the human body as inspiration. For Pinay, a language and its written mode were inextricable. In the twentieth century, Pinay's language was rediscovered by the rebel soldier Mariano Datahan who retransmitted it to his followers. This creation story is consistent with my linguistic analysis, which points to a sophisticated encryption of the regional Visayan language. Further, the particulars of how Eskayan was designed shed much light on the sociocultural conditions motivating its (re)creation. Implicit notions of linguistic materiality, boundedness, and inter-changeability are reflected in the relexification process carried out by Pinay/Datahan. In defiance of all imperial claimants to the island, Pinay and Datahan effectively reified a language community whose territorial rights were corporeally inscribed.

Gregg J . Galgo

In the history of nations, it is vital to understand the underlying pulse that beats in the course of its experience and narrative. Such is the story of the Filipino nation and its people-their aspiration and quest for identity and consciousness. For many centuries, the forces of the so-called "benevolent imperialism" and "pedagogical imperialism" had swept through the Philippine landscape. With the coming of the Spaniards and the Americans, the Filipino was subjugated and oppressed into a docile and lethargic ignoramus. One recurrent issue in the study and interpretation of Philippine history is the presentation of the viewpoint of the historians' narrative: Euro-centric versus Asian-centric historiography, colonial history versus anti-colonial/nationalist history. Aside from the problematic dichotomy of viewpoints, the Filipino historian realizes that he is facing a daunting task of sifting through a plethora of primary sources written by the colonial Other. Is it possible then to write a history of the Filipino people from his own viewpoint? This paper looks into the seminal book of F. Landa Jocano Filipino Prehistory: Rediscovering Pre-colonial Heritage (1998).

The Philippine Literature

Archive for the 'pre-colonial era' category, ang mga epiko sa pilipinas.

Mga Anda ng Epiko: 1. Ang pag-alis o paglisan ng pangunahing tauhan sa sariling tahanan. 2. Pagtataglay ng agimat o anting-anting ng pangunahing tauhan. 3. Ang paghahanap ng pangunahing tauhan sa isang minamahal. 4. Pakikipaglaban ng pangunahing tauhan. 5. Patuloy na pakikidigma ng bayani. 6. Mamamagitan ang isang bathala para matigil ang labanan. 7. Ang […]

Posted in Grade 8 , K 12 classroom resources , Pre-Colonial Era | No Comments »

Mina ng Ginto

Alamat ng Baguio Sa isang nayon sa Baguio na kung tawagin ay Suyuk, naninirahan ang mga Igorot na pinamumunuan ni Kunto. Si Kunto ay bata pa ngunit siya ang pinakama-lakas at pinakamatapang sa kanilang nayon kaya siya ang ginawang puno ng matatandang pantas. Ang mga naninirahan sa nayong ito ay namumuhay nang tahimik . Maibigin […]

Posted in children's stories , classroom resources , Cordillera Administrative Region (CAR) , Grade 8 , Legends , pambata , Pre-Colonial Era , Works Written in Filipino/Tagalog | No Comments »

The Woman and the Squirrel

One day a woman went out to find water. She had no water to drink, because all the streams were dried up. As she went along, she saw some water in a leaf. She drank it, and washed her body. As soon as she had drunk the water, her head began to hurt. Then she […]

Posted in Folk Literature , Folk Stories , pambata , Pre-Colonial Era , Short Stories , Works Written in English | No Comments »

The Crow and the Golden Trees

The liver of the crow is “medicine” for many pains and for sickness. On this account the Bagobo kills the crow so that he may get his liver for “medicine.” The liver is good to eat, either cooked or raw. If you see a crow dead, you can get its liver and eat some of […]

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How Jackyo Became Rich

A long time ago there was a young man whose name was Jackyo. He was very poor, and by his daily labor could earn barely enough for his food and nothing at all for his clothes. He had a little farm at some distance from the village in which he lived, and on it raised […]

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Samal Genesis

In the beginning, when there were no creatures yet, there was only the sea. Floating on this sea was a thing resembling a ball. This was the abode of God the Most High. When he wanted to bring out his creations, the ball split; one half of it rose and became heaven (with seven levels) […]

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How the World Was Created (Panayan)

1 One of the stories about the creation of the world, which the old folks of Panay, especially those living near the mountain, do not tire relating, tells us that in the beginning there was no heaven or earth—only a bottomless deep and a world of mist. Everything was shapeless and formless—the earth, the sky, […]

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The Story of the First Durian (The Hermit’s Three Wishes)

Barom-Mai was an old and ugly king who lived in a kingdom called Calinan in the Visayas hundreds of years ago. Although he was powerful, he was helpless when it came to winning the love of his young bride, Madayaw-Bayho (daughter of Tageb, king of the pirates).

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Alamat ng Bundok Pinatubo

Alamat ng Luzon Masagana ang Kahariang Masinlok. Magandang maganda noon ang umaga. Maningning ang sikat ng araw. Sariwa ang hanging amihan. Lunti ang mga halaman sa paligid. Masigla ang awit ng mga ibon. Bughaw ang kabundukan. Subalit ang kagandahan ng umaga ay hindi nakasiya sa Datu. Wala siyang madamang kaligayahan sa lahat ng namamalas. Malungkot […]

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When the goddess of the eastern sky Alunsina (also known as Laun Sina, “The Unmarried One”) reached maidenhood, the king of the gods, Kaptan, decreed that she should marry. All the unmarried gods of the different domains of the universe tried to win her hand to no avail. She chose to marry a mortal, Datu […]

Posted in Epics , Folk Literature , Hiligaynon , Pre-Colonial Era , Western Visayas (Region VI) , Works Written in English | No Comments »

Precolonial Period in the Philippines: 18 Facts You Need To Know

While Filipinos nowadays are pretty knowledgeable about the Spanish, American, and Japanese eras, the same cannot be said regarding the precolonial period in the Philippines. This is a shame because even before the three foreign races came, our ancestors lived in a veritable paradise.

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Although it wasn’t perfect, that era was the closest thing we ever had to a Golden Age, a sentiment shared by national hero Jose Rizal, members of the Katipunan, noted historian Teodoro Agoncillo, and even some church historians.

Let’s look at some of the most interesting facts about the precolonial period in the Philippines and compelling reasons why we think life was better during this period in our nation’s history.

Table of Contents

1. women enjoyed equal status with men.

During pre-colonial times, women shared equal footing with men in society. They were allowed to divorce, own and inherit property, and even lead their respective barangays or territories.

In matters of family, the women were the working heads, possessing the power of the purse and the sole right to name their children. They could dictate the terms of their marriage and even retain their maiden names if they chose to do so.

During this time, people traced their heritage to their fathers and mothers. It could be said that the precolonial period in the Philippines was largely matriarchal, with the opinions of women holding a significant weight in matters of politics and religion (they also headed the rituals as the babaylans ).

As a show of respect, men were even required to walk behind their wives. This largely progressive society that elevated women to such a high pedestal took a serious blow when the Spanish came. Eager to impose their patriarchal system, the Spanish relegated women to the homes, demonized the babaylans as satanic, and ingrained into our forefathers’ heads that women should be like Maria Clara —demure, self-effacing, and powerless.

2. Society Was More Tolerant in Pre-Colonial Philippines

While it could be said that our modern society is one of the most tolerant in the world, we owe our open-mindedness not to the Americans and certainly not to the Spanish but to the pre-colonial Filipinos.

Sexuality was not as suppressed, and no premium was given to virginity before the marriage. Although polygamy was practiced, men were expected to do so only if they could support and love each of their wives equally.

Homosexuals were also largely tolerated, as some babaylans were men in drag.

Back then, there were no doctors or priests our ancestors could turn to when things went awry. Their only hope was a spirit medium or shaman who could directly communicate with the spirits or gods . They were known in the Visayas as  babaylan,  while the Tagalogs called them catalonan ( katulunan ).

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More often than not, these babaylans or catalonans  were women who came from prominent families. However, early Spanish missionaries reported men who assumed the role of a babaylan.  That also suggests that these male versions may have existed long before the Spaniards arrived.

What’s more surprising is that some of these male  babaylans  dressed and acted like women . Visayans called them  asog  while the Tagalogs named them  bayugin. In the 1668 book  Historia de los Islas y Indios de Bisayas,  Father Francisco Alcina further described an asog as:

“…impotent men and deficient for the practice of matrimony, considered themselves more like women than men in their manner of living or going about, even in their occupations….” The 16th-century manuscript  Boxer Codex  added even more intriguing details:

“The bayog or bayoguin are priest dressed in female garb……Almost all are impotent for the reproductive act, and thus they marry other males and sleep with them as man and wife and have carnal knowledge .”

As time passed, the term asog has taken on completely different meanings. In Aklan, for example,  asog is now   used to refer to a  tomboy  or a woman acting like a man.

Surprisingly, with the amount of sexual freedom, no prostitution existed during the pre-colonial days. Some literature suggests that the American period—which heavily emphasized capitalism and profiteering—introduced prostitution into the country on a massive scale.

3. The People Enjoyed a Higher Form of Government

The relationship between the ruler and his subjects was straightforward back then: In return for his protection, the people paid tribute and served him in times of war and peace.

Going by the evidence, we could say that our ancestors already practiced an early version of the Social Contract , a theory by prominent thinkers such as Thomas Hobbes, John Locke, and Jean-Jacques Rousseau, which espoused the view that rulers owe their right to rule based on the people’s consent.

Conversely, if the ruler became corrupt or incompetent, the people had a right to remove him. And that’s precisely the kind of government our ancestors had. Although the datus technically came from the upper classes, he could be removed from his position by the lower classes if they found him wanting of his duties. Also, anyone (including women) could become the datu based on their merits, such as bravery, wisdom, and leadership ability.

4. We Were Self-Sufficient

In terms of food, our forefathers did not suffer from any lack thereof. Blessed with such a resource-rich country, they had enough for themselves and their families.

Forests, rivers, and seas yielded plentiful meat, fish, and other foodstuffs. Later on, their diet became more varied, especially when they learned to till the land using farming techniques that were quite advanced for their time. The Banaue Rice Terraces are one such proof of our ancestors’ ingenuity.

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What’s more, they already had an advanced concept of agrarian equity. Men and women equally worked in the fields, and anyone could till public lands free of charge. Also, since they had a little-to-no concept of exploitation for profit, our ancestors generally took care of the environment well.

Such was the abundance of foodstuffs that Miguel Lopez de Legaspi, the most-successful Spanish colonizer of the islands, was said to have reported the “abundance of rice, fowls, and wine, as well as great numbers of buffaloes, deer, wild boar, and goats” when he first arrived in Luzon.

5. Gold Was Everywhere

There was plenty of gold in the islands during the precolonial period in the Philippines, and it used to be part of our ancestors’ everyday attire.

In the book by historian William Henry Scott, it was said that a “Samar datu by the name of Iberein was rowed out to a Spanish vessel anchored in his harbor in 1543 by oarsmen collared in gold; while wearing on his own person earrings and chains .”

Much of the gold artifacts recovered in the country are believed to have come from the ancient kingdom of Butuan, a major center of commerce from the 10th to the 13th century. Ancient Indian texts also suggest that merchant ships used to trade with people from what they called  Survarnadvipa or “Islands of Gold,”  believed by many as present-day Indonesia and the Philippines.

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Precolonial treasures include ear ornaments called panika; bracelets known as  kasikas; and the spectacular serpent-like gold chain called  kamagi. Since their discovery, some of these valued gold artifacts have been looted, melted, and sold.

It didn’t matter to the treasure hunters that these gold ornaments were originally part of our ancestors’  bahandi  (heirloom wealth) and probably originated here and in other places they traded with.

6. We Had Smoother Foreign Relations

We’ve all been taught that before the Spanish galleon trade, the pre-colonial Filipinos had already established trading and diplomatic relations with countries as far away as the Middle East.

Instead of cash, our ancestors exchanged precious minerals, manufactured goods, etc., with Arabs, Indians, Chinese, and other nationalities. Many foreigners permanently settled here during this period after marveling at the country’s beauty and people.

Out of the foreigners, the Chinese were most amazed at the pre-colonial Filipinos, especially regarding their extraordinary honesty. Chinese traders often wrote about the Filipinos’ sincerity and said they were one of their most trusted clientele since they did not steal their goods and always paid their debts.

Out of confidence, some Chinese were known to leave their items on the beaches to be picked up by the Filipinos and traded inland. When they returned, the Filipinos would give them back their bartered items without anything missing.

7. We Built Warships That Could “Sail Like Birds”

They may be primitive, but our ancestors made the most of what they had and created amazing marine architecture. The Visayan warship karakoa was the result of such ingenuity.

Note that our early plank-built vessels were made in the same tradition as other boats dating back to 3rd century BCE. And that probably explains why our  karakoa is similar to Indonesia’s  korakora.

In his paper “Boat-Building and Seamanship in Classic Philippine Society,”  historian William Henry Scott described the karakoa as “ sleek, double-ended warships of low freeboard and light draft with a keel  on one continuous curve…… and a raised platform amidships for a warrior contingent for ship-to-ship  contact.”

The  karakoa  served not only as a warship but also as a trading vessel. Accounts from the 1561 Legazpi expedition described it as “a ship for sailing any place they wanted.” 

And sailed they did, reaching places as far as Fukien coast in China where a bunch of Visayan pirates pillaged the villages sometime in the 12th century.

The flexibility of its plank-built hull and the coordination of a hundred or so paddlers all helped karakoa  generate its best speed of 12 to 15 knots–three times the speed of a Spanish galleon. It was so efficient that Fr. Francisco Combés once wrote it could “ sail like birds.”

8. Our Forefathers in the Pre-Colonial Philippines Already Possessed a Working Judicial and Legislative System

Although not as advanced (or as complicated) as our own today, the fact that our ancestors already possessed a working judicial and legislative system shows that they were well-versed in the concept of justice.

Life in the pre-colonial Philippines was governed by a set of statutes, both unwritten and written, and contained provisions concerning civil and criminal laws. Usually, it was the datu and the village elders who promulgated such laws, which were then announced and explained to the people by a town crier called the umalohokan .

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The datu and the elders also acted as de facto courts in case of disputes between individuals of their village. In the case of inter-barangay disputes, a local board composed of elders from different barangays would usually act as an arbiter.

Penalties for anyone guilty of a crime include censure, fines, imprisonment, and death. As we’ve said, the system was imperfect, but it worked.

Tortures and trials by ordeal during this time were also common. You may have encountered “trial by ordeal” while reading stories from medieval Europe. It’s a method of judgment wherein an accused party would be asked to do something dangerous. If he luckily survives, he would be considered innocent. Otherwise, he would be proclaimed guilty.

Our ancestors–and even some of today’s indigenous peoples–had a similar custom. The difference is that our version didn’t usually end up in a life-or-death situation.

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The Ifugao, for example, subjected the involved parties to either a “hot water” or “hot bolo” ordeal. The former involved dropping pebbles in a pot filled with boiling water. The accused was then asked to dip his hands into the pot and remove the stones. Failure to do this or doing it with “undue haste” would be interpreted as a confession of guilt.

As the name suggests, the “hot bolo” ordeal required both suspects to have their hands touched by a scorching knife. The one who suffered the most burns would be declared guilty.

Other methods included giving lighted candles to the suspects; the guilty party was the one whose candle died off first. There’s also one which asked both persons to chew rice and later spit it out, the guilty person being the one who spits the thickest saliva.

9. They Had the Know-How To Make Advanced Weapons

Our ancestors—far from being the archetypal spear-carrying, bahag -wearing tribesmen we picture them as— were proficient in war. Aside from wielding swords and spears, they also knew how to make and fire guns and cannons. Rajah Sulayman, in particular, was said to have owned a huge 17-foot-long iron cannon.

Aside from the offensive weapons, our ancestors also knew how to construct massive fortresses and body armor. For instance, the Moros living in the south often wore armor that covered them head-to-toe. And yes, they also carried guns with them.

With all these weapons at their disposal and the fact that they were good hand-to-hand combatants, you’d think that the Spanish would have had a more challenging time colonizing the country. Sadly, the Spanish cleverly exploited the regionalist tendencies of the pre-colonial Filipinos. This divide-and-conquer strategy would be the primary reason why the Spanish successfully controlled the country for more than 300 years.

10. Several Professions Already Existed

Aside from being farmers, hunters, weapon-makers, and seafarers, the pre-colonial Filipinos also dabbled—and excelled—in several other professions.

To name a few, many became involved in such professions as mining, textiles, and smithing. Owing to the excellent craftsmanship of the Filipinos, locally-produced items such as pots, jewelry, and clothing were highly-sought in other countries. It is reported that products of Filipino origin might have even reached as far away as ancient Egypt. Clearly, our ancestors were very skilled artisans.

11. We Had Our Own Writing System

Using the ancient system of writing called the baybayin , the pre-colonial Filipinos educated themselves very well, so much so that when the Spanish finally arrived, they were shocked to find out that the Filipinos possessed a literacy rate higher than that of Madrid!

Father Chirino observed that there is “hardly a man, and much less  a woman, who does not read and write,” while Morga wrote that there were very few who “do not write it   (baybayin) very well and correctly.”

The   baybayin  is believed to be one of the indigenous alphabets in Asia that originated from the Sanskrit of ancient India.

Composed of 17 symbols, the ancient  baybayin  has survived in a few artifacts and Father Plasencia’s Doctrina Christiana en lengua Española y Tagala,  the only example of the  baybayin from the 16th century.

As to why the  baybayin  quickly disappeared, there are a few possible reasons. First, we were unlike China, which was miles ahead in writing and record-keeping. Instead, our ancestors used anything they could get their hands on as their writing pad (leaves, bamboo tubes, the bark of trees, you name it), while pointed weapons or saps of trees served as their ink.

The  Boxer Codex  also suggests that the content of whatever our ancestors wrote was relatively insignificant: “They have neither books nor histories nor do they write anything of any length but only letters and reminders to one another.”

Of course, the Spaniards also contributed to the early death of our ancient syllabic writing. Historian Teodoro Agoncillo believed so: “Aside from the destructive work of the elements, the early Spanish missionaries, in their zeal to propagate the Catholic religion, destroyed many manuscripts on the ground that they were the work of the Devil himself.” 

12. They Compressed Their Babies’ Skulls for Aesthetic Reasons

In the ancient Visayas, being beautiful could be as simple as having a flat forehead and nose. But since humans are not usually born with these features, the Visayans used a device called  tangad  to achieve them.

The  tangad was a comb-like set of thin rods that was put above the baby’s forehead, surrounded by bandages, and fastened at some point behind. Babies’ skulls are the most pliable, so this continuous pressure often results in elongated heads.

Some of these deformed skulls were recovered from various burial grounds in the Visayan region. Two are on display today at the Aga Khan Museum in Marawi.

Upon close examination of these skulls, it was also discovered that their shape varies depending on whether the pressure was applied between the forehead and the upper or lower part of the occiput (i.e., back of the skull). Hence, some had “normally arched foreheads but were flat behind, others were flattened at both front and back, and a few were asymmetrical because of uneven pressure.”

13. You Could Judge How Brave a Man Was by the Color of His Clothes

Clothing in the pre-colonial Philippines reflected one’s social standing and, in the case of men, how many enemies they had killed.

In the Visayas, for example, basic clothing included bahag  (G-string) for men and malong (tube skirt) for women. The material used to make these clothes could indicate the wearer’s social status, with the abaca being the most valued textile reserved for the elites.

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The Visayan  bahag  was slightly larger than those worn by present-day inhabitants of Zambales, Cordillera, and the Cagayan Valley. They usually had natural colors, but warriors who personally killed an enemy could wear red  bahag. 

The same rule applied to the male headdress called  pudong. Red was and still is the symbol of bravery, which explains why the most prolific warriors at that time proudly wore red bahag and pudong .

Historian William Henry Scott writes:

“A red ‘pudong’ was called ‘magalong’, and was the insignia of braves who had killed an enemy. The most prestigious kind of ‘pudong,’ limited to the most valiant, was, like their G-strings, made of ‘pinayusan,’ a gauze-thin abaca of fibers selected for their whiteness, tie-dyed a deep scarlet in patterns as fine as embroidery, and burnished to a silky sheen. Such pudong were lengthened with each additional feat of valor: real heroes therefore let one end hang loose with affected carelessness.”

14. Human Sacrifice Was a Bloody, Fascinating Mess

It’s not easy to be a slave in the ancient Philippines. When a warrior died, a slave was traditionally tied and buried beneath his body. If one was killed violently or if someone from the ruling class died (say, a datu ), human sacrifices were almost always required.

Father Juan de Plasencia, an early missionary who authored “Relacion de las Costumbres de Los Tagalos” in 1589, provided us with a vivid portrait of an ancient burial:

“Before interring him (the chief), they mourned him for four days; and afterward laid him on a boat which serve as a coffin or bier….. If the deceased had been a warrior, a living slave was tied beneath his body until in this wretched way he died .”

Sometimes, as a last resort, an alipin  was sacrificed in the hope that the ancestor spirits would take the slave instead of the dying  datu.  The slave could be an  atubang  or a personal attendant who had accompanied the  datu  all his life. The prize of his loyalty was often to die in the same manner as his master. So, if the  datu  died of drowning, the slave would also be killed by drowning. This is because of  onong  or the belief that those who belonged to the departed must suffer the same fate.

Related Article:  Rare ritual burial may reveal cannibalistic ancestry .

Slaves from foreign lands could also be sacrificed. An  itatanun  expedition had the intention of taking captives from other communities. After being intoxicated, these captives would then be killed in the most brutal ways. Pioneer missionary Martin de Rada reported one case in Butuan wherein the slave was bound to a cross before being tortured by bamboo spikes,  hit with a spear, and finally thrown into the river.

They believed that the dying   datu was being attacked by the spirits of men he once defeated, and the only way to satisfy the ancestors was to kill a slave.

15. It Was Considered a Disgrace for a Woman To Have Many Children

There was no “family planning” in the pre-colonial Philippines. Everything they did was based on existing customs and beliefs, one of which was that having many children was undesirable and even a disgrace.

Such was their fear of having more children that pregnant women were prohibited from eating  kambal na saging or similar food. They believed eating it would cause them to give birth to twins, which greatly insulted them .

Almost everyone also practiced abortion. The Boxer Codex reported that it was done with the help of female abortionists who used massage, herbal medicines, and even a stick to get the baby out of the womb.

READ:  10 Shocking Old-Timey Practices Filipinos Still Do Today

For others, having multiple children made them feel like pigs, so pregnant women with their second or third child would resort to abortion to get rid of their pregnancy. Poverty was another reason, as reported by Miguel de Loarca: “….when the property is to be divided among all the children, they will all be poor, and that it is better to have one child and leave him wealthy.”

According to historian William Henry Scott, the Visayans also had a custom of abandoning babies with debilitating defects, which made many observers conclude that “Visayans were never born blind or crippled.”

16. Celebrating a Girl’s First Menstruation, Pre-Colonial Style

Although menarche  (first menstruation) is memorable for many women today, it rarely becomes a cause for celebration. In the precolonial era, however, this transition was seen as a crucial period in womanhood, so much so that all girls were required to go through an elaborate rite of passage.

The said ceremony was known as “dating” among ancient Tagalogs. It was usually held with the help of a  catalonan  ( babaylan ), the go-to priestess-cum-doctor at that time. During the ritual, the girl having her first period was secluded, covered, and blindfolded.

Isolation usually lasted four days if the woman was a commoner, while those belonging to the principal class had to go through this process for as long as a month and twenty days!

The Boxer Codex  explains that our ancestors blindfolded the girl so she wouldn’t see anything dishonest and prevent her from growing up a “bad woman. ” The mantles covering her, on the other hand, shielded her from wind blows, which they believed could lead to insanity.

The girl was prohibited from eating anything apart from two eggs or four mouthfuls of rice–morning and night, for four straight days. As if that’s not enough, the girl was also not allowed to talk to anybody for fear of becoming talkative. All of these, while her friends and relatives feasted and celebrated.

Also Read:  35 Outrageous Filipino Superstitions You Didn’t Know Existed

Each morning throughout the ceremony, the blindfolded girl was led to the river for her ritual bath. Her feet couldn’t touch the ground, so a catalonan or a male helper assisted her. The girl would be either led to the river through an “elevated walkway of planks” or carried by a male helper on his shoulder.

After immersing eight times in the water, the girl was carried back home where she would be rubbed with traditional male scents like civet or musk. Father Placensia, who witnessed the ritual, discovered later that the natives did this “ in order that the girl might bear children, and have fortune in finding a husband to their taste , who would not leave them widows in their youth.”

17. Social Classes Were Not As Permanent as We Thought

When the ancient Filipinos started trading with outsiders, the economy also started to improve. This was when social classes emerged, and life suddenly became unfair.

As you may recall from the HEKASI subject that bored you as a kid, there existed four classes of pre-colonial Filipinos: There was the ruling  datu  class; the wealthy warrior class called  maharlika;  the  timawa  or freemen; and the most ‘unfortunate’ of them all–the alipin or uripon class.

Also Read:  11 Things From Philippine History Everyone Pictures Incorrectly

The alipin was divided into two sub-classes: the  namamahay  or those who owned their houses and only served their masters on an as-needed basis; and the  saguiguilid  who didn’t own a thing nor enjoyed any social privileges.

You might think being born a slave then was tantamount to being doomed for life. However, that’s not the case, as there were reports of those who moved up or down the pre-colonial social ladder.

In the case of the  alipin,  he could improve his social status by marriage. For example, as recorded by Father Plasencia, “if the maharlikas had children by their slaves, the children and their mothers became free.”  Of course, this thing didn’t happen all the time, neither was it applicable to all social classes.

An  alipin  could also buy his freedom from his master if he were lucky enough to obtain gold through “war, by the grade of goldsmith, or otherwise.” However, note that inter-class mobility could only happen one step at a time. In other words, an alipin  could never bypass other classes to become a  datu  overnight,  and vice versa.

Other classes   could also be demoted to the slave class for various reasons. Save for the  datu  or chiefs, anyone who committed a crime and failed to pay the fine would become a slave.

As for the datu,  he could end up a low-ranked individual either because of poor leadership, which would prompt his followers to abandon him, or through an inter- barangay war, during which the captured and defeated datu , as well as his family, would lose some of their social privileges.

18. Courtship Was a Long, Arduous, and Expensive Process

Paninilbihan,  or the custom requiring the guy to work for the girl’s family before marriage, was already prevalent during the pre-colonial period in the Philippines. From chopping wood to fetching water, the soon-to-be-groom would do everything to win his girl’s hand.

READ:  The bizarre, painful sexual practices of early Filipinos

It often took months or even years before the parents were finally convinced that he was the right man for their daughter. And even at that point, the courtship wasn’t over yet.

The man was required to give  bigay-kaya,  or a dowry in the form of land, gold, or dependents. Of course, he needed the help of his parents to raise the required amount. Spanish chronicler Father Plasencia reported that a bigger dowry was usually given to a favored son, especially if he was about to tie the knot with the chief’s daughter. In the case of the Visayans, this dowry was usually given to the father-in-law, who would not entrust it to the couple until they had children.

Also Read: A Photo Of Ifugaos in Wedding Dress (1900)

In other areas of the country, the dowry was just the beginning. According to historian Teodoro Agoncillo, there was also the  panghimuyat  or the payment for the “mother’s nocturnal efforts in rearing the girl to womanhood” ; the  bigay-suso  or payment for the girl’s wet nurse (if there’s any) who breastfed her when she’s still a baby; and the himaraw  or the “reimbursement for the amount spent in feeding the girl during her infancy.”

As if that’s not enough to make the would-be groom go bankrupt, there was also the sambon  among the Zambals which was a “bribe'” given to the girl’s relatives. Fortunately, through a custom called pamumulungan or pamamalae , the groom’s parents had the chance to meet the in-laws, haggle all they could, and make the final arrangements before the marriage.

Agoncillo, T. (1990). History of the Filipino People (8th ed.). Quezon City: C & E Publishing, Inc.

Burton, R. (1919). Ifugao Law. American Archaeology And Ethnology , 15 (1).

Carpio, A. (2014). Historical Facts, Historical Lies, And Historical Rights In The West Philippine Sea (1st ed., pp. 8-9).

Geremia-Lachica, M. (1996). Panay’s Babaylan: The Male Takeover. Review Of Women’s Studies , 6 (1), 54-58.

Jocano, F. (1998). Filipino Prehistory: Rediscovering Precolonial Heritage . Punlad Research House.

Junker, L. (1999). Raiding, Trading, and Feasting: The Political Economy of Philippine Chiefdoms . University of Hawaii Press.

Philippine Gold: Treasures of Forgotten Kingdoms . (2015). Asia Society . Retrieved 8 April 2016

Remoto, D. (2002). Happy and gay . philSTAR.com . Retrieved 9 April 2016

Scott, W. (1994). Barangay: Sixteenth-century Philippine Culture and Society . Ateneo University Press.

Vega, P. (2011). The World of Amaya: Unleashing the Karakoa . GMA News Online . Retrieved 8 April 2016

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Last Updated April 10, 2023 03:27 PM

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pre colonial literature in the philippines essay

Esiel Cabrera

Philippine Literature during Pre-Colonial Period

Precolonial Period

Filipinos often lose sight of the fact that the first period of the Philippine literary history is the longest. Certain events from the nation’s history had forced lowland Filipinos to begin counting the years of history from 1521, the first time written records by Westerners referred to the archipelago later to be called “Las Islas Filipinas”. However, the discovery of the “Tabon Man” in a cave in Palawan in 1962, has allowed us to stretch our prehistory as far as 50,000 years back. The stages of that prehistory show how the early Filipinos grew in control over their environment. Through the researches and writings about Philippine history, much can be reliably inferred about precolonial Philippine literature from an analysis of collected oral lore of Filipinos whose ancestors were able to preserve their indigenous culture by living beyond the reach of Spanish colonial administrators.

The oral literature of the precolonial Filipinos bore the marks of the community. The subject was invariably the common experience of the people constituting the village-food-gathering, creature and objects of nature, work in the home, field, forest or sea, caring for children, etc. This is evident in the most common forms of oral literature like the riddle, the proverbs and the song, which always seem to assume that the audience is familiar with the situations, activities and objects mentioned in the course of expressing a thought or emotion. The language of oral literature, unless the piece was part of the cultural heritage of the community like the epic, was the language of daily life. At this phase of literary development, any member of the community was a potential poet, singer or storyteller as long as he knew the language and had been attentive to the conventions f the forms.

Thousands of maxims, proverbs, epigrams, and the like have been listed by many different collectors and researchers from many dialects. Majority of these reclaimed from oblivion com from the Tagalos, Cebuano, and Ilocano dialects. And the bulk are rhyming couplets with verses of five, six seven, or eight syllables, each line of the couplet having the same number of syllables. The rhyming practice is still the same as today in the three dialects mentioned. A good number of the proverbs is conjectured as part of longer poems with stanza divisions, but only the lines expressive of a philosophy have remained remembered in the oral tradition. Classified with the maxims and proverbs are allegorical stanzas which abounded in all local literature. They contain homilies, didactic material, and expressions of homespun philosophy, making them often quoted by elders and headmen in talking to inferiors. They are rich in similes and metaphors. These one stanza poems were called Tanaga and consisted usually of four lines with seven syllables, all lines rhyming.

The most appreciated riddles of ancient Philippines are those that are rhymed and having equal number of syllables in each line, making them classifiable under the early poetry of this country. Riddles were existent in all languages and dialects of the ancestors of the Filipinos and cover practically all of the experiences of life in these times.

Almost all the important events in the life of the ancient peoples of this country were connected with some religious observance and the rites and ceremonies always some poetry recited, chanted, or sung. The lyrics of religious songs may of course be classified as poetry also, although the rhythm and the rhyme may not be the same.

Drama as a literary from had not yet begun to evolve among the early Filipinos. Philippine theater at this stage consisted largely in its simplest form, of mimetic dances imitating natural cycles and work activities. At its most sophisticated, theater consisted of religious rituals presided over by a priest or priestess and participated in by the community. The dances and ritual suggest that indigenous drama had begun to evolve from attempts to control the environment. Philippine drama would have taken the form of the dance-drama found in other Asian countries.

Prose narratives in prehistoric Philippines consisted largely or myths, hero tales, fables and legends. Their function was to explain natural phenomena, past events, and contemporary beliefs in order to make the environment less fearsome by making it more comprehensible and, in more instances, to make idle hours less tedious by filling them with humor and fantasy. There is a great wealth of mythical and legendary lore that belongs to this period, but preserved mostly by word of mouth, with few written down by interested parties who happen upon them.

The most significant pieces of oral literature that may safely be presumed to have originated in prehistoric times are folk epics. Epic poems of great proportions and lengths abounded in all regions of the islands, each tribe usually having at least one and some tribes possessing traditionally around five or six popular ones with minor epics of unknown number.

Filipinos had a culture that linked them with the Malays in the Southeast Asia, a culture with traces of Indian, Arabic, and, possibly Chinese influences. Their epics, songs, short poems, tales, dances and rituals gave them a native Asian perspective which served as a filtering device for the Western culture that the colonizers brought over from Europe.

Ten Reasons Why Life Was Better In PreColonial Philippines

Let’s look at some of the compelling reasons why we think life was really better during the pre-Spanish Philippines.

• Women Enjoyed Equal Status with Men.

During precolonial times, women shared equal footing with men in society. They were allowed to divorce, own and inherit property, and even lead their respective barangays or territories.

In matters of family, the women were for all intents and purposes the working heads, possessing the power of the purse and the sole right to name their children. They could dictate the terms of their marriage and even retain their maiden names if they chose to do so.

During this time, people also traced their heritage to both their father and mother. In fact, it could be said that precolonial Philippines was largely matriarchal, with the opinions of women holding great weight in matters of politics and religion (they also headed the rituals as the babaylans).

As a show of respect, men were even required to walk behind their wives. This largely progressive society that elevated women to such a high pedestal took a serious blow when the Spanish came. Eager to impose their patriarchal system, the Spanish relegated women to the homes, demonized the babaylans as satanic, and ingrained into our forefathers’ heads that women should be like Maria Clara—demure, self-effacing, and powerless.

• Society Was More Tolerant Back Then.

While it could be said that our modern society is one of the most tolerant in the world, we owe our open-mindedness not to the Americans and certainly not to the Spanish, but to the precolonial Filipinos.

Aside from allowing divorce, women back then also had a say in how many children they wanted. Sexuality was not as suppressed, and no premium was given to virginity before marriage. Although polygamy was practiced, men were expected to do so only if they could support and love each of his wives equally. Homosexuals were also largely tolerated, seeing as how some of the babaylans were actually men in drag.

Surprisingly, with the amount of sexual freedom, no prostitution existed during the pre-colonial days. In fact, some literature suggests that the American period—which heavily emphasized capitalism and profiteering—introduced prostitution into the country on a massive scale.

• The People Enjoyed A Higher Standard Of Government.

The relationship of the ruler to his subjects was very simple back then: In return for his protection, the people pay tribute and serve him both in times of war and peace.

Going by the evidence, we could say that our ancestors already practiced an early version of the Social Contract, a theory by prominent thinkers such as Thomas Hobbes, John Locke, and Jean-Jacques Rousseau which espoused the view that rulers owe their right to rule on the basis of the people’s consent.

Conversely, if the ruler became corrupt or incompetent, then the people had a right to remove him. And that’s exactly the kind of government our ancestors had. Although the datus technically came from the upper classes, he could be removed from his position by the lower classes if they found him wanting of his duties. Also, anyone (including women) could become the datu based on their merits such as bravery, wisdom, and leadership ability.

• We Were Self-Sufficient.

In terms of food, our forefathers did not suffer from any lack thereof. Blessed with such a resource-rich country, they had enough for themselves and their families.

Forests, rivers, and seas yielded plentiful supplies of meat, fish, and other foodstuffs. Later on, their diet became more varied especially when they learned to till the land using farming techniques that were quite advanced for their time. The Banaue Rice Terraces is one such proof of our ancestors’ ingenuity.

What’s more, they already had an advanced concept of agrarian equity. Men and women equally worked in the fields, and anyone could till public lands free of charge. Also, since they had little-to-no concept of exploitation for profit, our ancestors generally took care of the environment well.

Such was the abundance of foodstuffs that Miguel Lopez de Legaspi, the most-successful Spanish colonizer of the islands, was said to have reported the “abundance of rice, fowls, and wine, as well as great numbers of buffaloes, deer, wild boar and goats” when he first arrived in Luzon.

• We Had Smoother Foreign Relations.

We’ve all been taught that before the Spanish galleon trade, the precolonial Filipinos had already established trading and diplomatic relations with countries as far away as the Middle East.

In lieu of cash, our ancestors exchanged precious minerals, manufactured goods, etc. with Arabs, Indians, Chinese, and several other nationalities. During this time period, many foreigners permanently settled here after marveling at the beauty of the country and its people.

Out of the foreigners, it was the Chinese who were amazed at the precolonial Filipinos the most, especially when it came to their extraordinary honesty. Chinese traders often wrote about the Filipinos’ sincerity and said they were one of their most trusted clientele since they did not steal their goods and always paid their debts.

In fact, some Chinese—out of confidence—were known to simply leave their items on the beaches to be picked up by the Filipinos and traded inland. When they returned, the Filipinos would give them back their bartered items without anything missing.

• Our Forefathers Already Possessed A Working Judicial And Legislative System.

Although not as advanced (or as complicated) as our own today, the fact that our ancestors already possessed a working judicial and legislative system just goes to show that they were well-versed in the concept of justice.

Life in precolonial Philippines was governed by a set of statutes, both unwritten and written, and contained provisions with regards to civil and criminal laws. Usually, it was the Datu and the village elders who promulgated such laws, which were then announced and explained to the people by a town crier called the umalohokan.

The Datu and the elders also acted as de facto courts in case of disputes between individuals of their village. In case of inter-barangay disputes, a local board composed of elders from different barangays would usually act as an arbiter.

Penalties for anyone found guilty of a crime include censures, fines, imprisonment and death. Tortures and trials by ordeal during this time were also common. Like we’ve said, the system was not perfect, but it worked.

• They Had The Know-how To Make Advanced Weapons.

A lantaka (rentaka in Malay), a type of bronze cannon mounted on merchant vessels travelling the waterways of the Malay Archipelago. Its use was greatest in precolonial Southeast Asia, especially in the Philippines, Malaysia, and Indonesia. Via Wikipedia.

Our ancestors—far from being the archetypal spear-carrying, bahag-wearing tribesmen we picture them to be—were very proficient in the art of war. Aside from wielding swords and spears, they also knew how to make and fire guns and cannons. Rajah Sulayman, in particular, was said to have owned a huge 17-feet-long iron cannon.

Aside from the offensive weapons, our ancestors also knew how to construct huge fortresses and body armor. The Moros living in the south for instance, often wore armor that covered them head-to-toe. And yes, they also carried guns with them.

With all these weapons at their disposal and the fact that they were good hand-to-hand combatants, you’d think that the Spanish would have had a harder time colonizing the country. Sadly, the Spanish cleverly exploited the regionalist tendencies of the precolonial Filipinos. This divide-and-conquer strategy would be the major reason why the Spanish successfully controlled the country for more than 300 years.

• Several Professions Already Existed.

Aside from being farmers, hunters, weapon-makers, and seafarers, the precolonial Filipinos also dabbled—and excelled—in several other professions as well.

To name a few, many became involved in such professions as mining, textiles, and smiting. Owing to the excellent craftsmanship of the Filipinos, locally-produced items such as pots, jewelry, and clothing were highly-sought in other countries. In fact, it is reported that products of Filipino origin might have even reached as far away as ancient Egypt. Clearly, our ancestors were very skilled artisans.

• The Literacy Rate Was High.

Using the ancient system of writing called the baybayin, the precolonial Filipinos educated themselves very well, so much so that when the Spanish finally arrived, they were shocked to find out that the Filipinos possessed a literacy rate higher than that of Madrid!

However, the high literacy rate also proved to be a double-edged sword for the Filipinos once the Spanish arrived. Eager to evangelize and subjugate our ancestors, the missionaries exploited the baybayin for their own ends, learning and using it to translate their various works. Consequently, the precolonial Filipinos became more easily susceptible to foreign influence.

• We Already Had An Advanced Civilization.

Contrary to foreign accounts, our ancestors were not just some backwards, jungle-living savages. In reality, precolonial Philippines already possessed a very advanced civilization way before the coming of the Spanish.

Our ancestors possessed a complex working society and a culture replete with works of arts and literature. When the colonizers came, everything contradictory to their own system had to go. Sculptures, texts, religious ceremonies, and virtually anything else deemed obscene, evil or a threat to their rule were eliminated.

Conclusively, we can only speculate what would have happened had our ancestors never been colonized in the first place. Although the Spanish era (and the American period by extension) did have their good points, would it have really been worth it all in the end?

Reflection:

Precolonial Literature in the Philippines by one means or another gave us an illustration from the past. It underscores on how our literature began in the country which is the Philippines. From that point forward, we Filipinos do truly have beautiful and awesome literature that we can some way or another be pleased with. Philippines indeed, without a doubt a nation that is rich in custom and tradition through having diverse characteristics. It was evident that each of the tribes we have had their own specific manner of living which some way or another make them stand-out from others. As what have aforementioned, their folk speeches, folk songs, folk narratives, indigenous rituals and mimetic dances really affirmed our ties with our Southeast Asian neighbors. Even when their lifestyle before was not the same as we have now, they really have these techniques and ways on preserving their traditions for them to be able to pass it from generation to another generation. The differing qualities and abundance of Literature in the Philippines advanced next to each other with the nation’s history. This can best be acknowledged in the sense that the nation’s precolonial cultural traditions are very much abundant. Through these things, I can truly say that Philippines is a home of diverse and unique culture, norms and tradition.

I would like to thank the owner of this articles that I used. These were very helpful for my project.

You could visit the real website and my reference for this. 🙂

http://www.filipiknow.net/life-in-pre-colonial-philippines/

http://www.angelfire.com/la2/litera1/precolonial.html

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4 thoughts on “ philippine literature during pre-colonial period ”.

Hi, great work! May I know the artist of the artwork above? Thanks!

Thank you. However, I am not certain who really made the artwork above. But most probably, its a Filipino art piece.

This is a great and a scholastic work! I really find it helpful especially in providing reference and justification to the highly organized system of the pre-colonial Philippine society. Thanks for posting.

Thank you so much. Delighted that this helps. God bless.

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The Evolution of Philippine Literature

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Explore Pre Colonial Literature in the Philippines

Have you ever wondered about the literary treasures that existed in the Philippines before Spanish colonization ? Are you curious about the indigenous literary traditions and early writings of the Filipino people? Join us on a journey as we uncover the vibrant world of pre-colonial literature in the Philippines, a captivating and often overlooked aspect of Philippine culture.

Key Takeaways:

• Pre-colonial literature in the Philippines showcased the rich cultural heritage of the Filipino people.
• It included epics , poems , songs, and narratives that reflected the diverse beliefs and experiences of different tribes and communities.
• The Philippines’ pre-colonial period was marked by indigenous cultures engaging in trade and developing advanced civilizations.
• The political and social structure was led by leaders called “Datus” and included different social classes .
• Pre-colonial literature continues to inspire and influence contemporary Filipino literature, preserving the cultural richness and artistic legacy of the Philippines.

The Philippines’ Pre-Colonial Period

The Pre-Colonial period in the Philippines was a time of vibrant indigenous cultures, rich traditions, and flourishing trade. The archipelago of 7,107 islands, known as the Philippines, was inhabited by various indigenous peoples , each with their own unique customs and languages . These indigenous tribes lived in harmony with nature and engaged in trade with neighboring cultures and foreign traders, showcasing the diversity and openness of the ancient Filipino civilization.

During the Pleistocene period, the early inhabitants of the Philippines migrated to the islands. There are different theories regarding their migration, but it is believed that the Austronesian people were the earliest settlers. As the population grew, these early Filipinos established advanced communities and engaged in maritime trade with other regions, including China, India, and Southeast Asian countries.

The Pre-Colonial period saw the development of sophisticated cultures and civilizations in the Philippines. The indigenous tribes built intricate social structures, with each tribe having its own political and social systems. They had their own unique artistic expressions, including pottery, weaving, metalworking, and boat-building.

Trade and Commerce

Trade played a crucial role in the Pre-Colonial period, connecting the different regions of the Philippines with various cultures in the region and beyond. The indigenous people of the Philippines engaged in the exchange of goods such as textiles, pottery, bamboo products, agricultural produce, and precious metals. This trade network fostered cultural exchange, leading to the development of diverse traditions and practices.

Diverse Indigenous Cultures

The Philippines was home to numerous indigenous tribes, each with their own distinct cultures and traditions. These tribes had their own languages , spiritual beliefs, and artistic expressions. Some of the prominent tribes during this period include the Tagalogs, Visayans, Ilocanos, Bicolanos, Pangasinenses, and Igorots.

“The ancient Filipino civilizations were fascinating and diverse, showcasing the ingenuity and creativity of the indigenous peoples . These cultures left a lasting impact on Filipino culture and continue to shape the country’s identity.”

Political and Social Structure

In pre-colonial Philippines, the political and social structure was organized around the leadership of indigenous leaders known as “Datus.” These leaders held authority over autonomous groups called “barangay” or “dulohan.” The social hierarchy of pre-colonial Philippines consisted of distinct social classes that played different roles in society.

The ruling class of “Datus” held the highest position in the social structure. They were responsible for governing their respective barangays and making important decisions for their communities. Below the ruling class were the noble people or families known as “Maginoo.” They held significant influence and were regarded as privileged members of society.

The “Maharlika” formed the warrior class in pre-colonial Philippines. They were skilled fighters who defended their communities from external threats and maintained peace within their territories. The “Timawa,” on the other hand, were freemen or tribespeople who enjoyed certain freedoms and rights but were not part of the noble class.

At the bottom of the social structure were the “Alipin” or slaves, who were considered the dependent class. They served the higher classes and performed various tasks as required. It’s important to note that the concept of slavery in pre-colonial Philippines was different from the transatlantic slavery later introduced by European colonizers.

It’s worth mentioning that different regions in the Philippines had their own leaders with different titles and roles. For example, the Manobo tribe had leaders known as “benganganat,” the Ifugao community had leaders called “mingal,” and the Lumad people recognized leaders called “timuay.” Each leader played a crucial role in maintaining order, resolving disputes, and ensuring the welfare of their respective communities.

Overall, the political and social structure of pre-colonial Philippines exhibited a complex system of governance and societal organization. This structure provided autonomy to individual barangays while maintaining a cohesive social fabric among the Philippine tribes .

Literary Traditions

Pre-colonial Philippine literature encompasses a rich tapestry of literary traditions that reflect the vibrant cultural heritage of the Filipino people. Through a variety of genres and forms, such as folk tales, epics , poems , and chants , pre-colonial literature served as a means of storytelling, preserving history, and conveying cultural values. These literary works were passed down from generation to generation through oral tradition , ensuring their enduring presence in Filipino culture .

Folk Tales: Stories of Wisdom and Morality

One prominent genre in pre-colonial Philippine literature is folk tales, which narrate stories of wisdom, heroism, and morality. These tales often feature supernatural beings, animals with human characteristics, and mythical creatures, captivating listeners with their imaginative plotlines. Passed down orally, folk tales were vehicles for teaching life lessons, cultural values, and traditions, imparting knowledge from one generation to another.

Epics: Sagas of Heroic Feats

Epics hold a special place in pre-colonial Philippine literature , showcasing incredible feats of heroes and heroines. These lengthy narratives celebrate the courage, strength, and resilience of significant characters, taking listeners on epic journeys filled with battles, adventure , love, and triumph. Notable examples include the Ilocano epic “Biag ni Lam-ang” and the Muslim epic “Darangan,” each embodying the unique cultural traditions of their respective communities.

Poems and Chants: Expressions of Emotion and Devotion

Pre-colonial Philippine literature also embraced poetry and chants as mediums for artistic expression and devotion. Poems often conveyed deep emotions, passionate love, longing, or grief, reflecting the rich inner world of the Filipino people. Chants , on the other hand, were recited during rituals, ceremonies, and religious practices, connecting individuals with their spiritual beliefs and ancestors. These poetic forms showcased the sensitivity, creativity, and profound spirituality of early Filipinos.

Baybayin: The Filipino Script

An essential element of pre-colonial literature was the use of Baybayin , an ancient script that served as a writing system for various Filipino languages . The intricate characters of Baybayin were utilized to transcribe literary works, enabling the preservation of cultural and historical knowledge. Today, Baybayin stands as a symbol of Filipino identity, reminding us of the richness and diversity of the Filipino script.

Through their diversity and artistic excellence, pre-colonial literary traditions in the Philippines continue to inspire contemporary Filipino writers and serve as an integral part of the country’s cultural heritage .

Religion and Mythology

In pre-colonial Philippines, the belief system revolved around animism , where the world was believed to be inhabited by spirits and supernatural entities. These entities, known as “anitos,” encompassed various beings such as household deities , deceased ancestors, nature-spirits, nymphs, and minor gods and demigods called “diwatas.”

The practice of animism permeated the daily lives of the early Filipinos, shaping their rituals, customs, and worldview. They sought the guidance and protection of the anitos , offering prayers, sacrifices, and rituals to maintain harmony between humans and the spirit world. Animistic beliefs played a vital role in pre-colonial Filipino communities, fostering a deep connection with nature and the spiritual realm.

Shaping Spiritual and Healing Practices

Folk healers , known as “babaylan” and “mananambal,” held esteemed positions in pre-colonial Philippine society. These healers possessed spiritual knowledge and healing practices that were closely tied to the animistic beliefs of the time. They served as mediators between the human and spirit realms, addressing physical, mental, and spiritual ailments.

The babaylan and mananambal performed rituals, utilized natural remedies, and invoked the aid of the anitos to promote physical, emotional, and spiritual well-being. Their practices included herbal medicine, massage, acupuncture, divination, and spiritual cleansing, providing holistic care for the community.

The Introduction of Islam

In addition to animism , pre-colonial Philippines also witnessed the introduction of Islam through Arabian traders and missionaries. The arrival of Islam brought about significant changes in religious and cultural practices in certain regions, particularly in Mindanao and the Sulu Archipelago.

The conversion to Islam led to the establishment of Muslim communities, with mosques serving as centers for worship, education, and social gatherings. Islamic beliefs and practices, such as the Five Pillars of Islam, influenced the daily lives of the Muslim Filipinos, shaping their religious and cultural identity .

Preserving the Cultural Heritage

The animistic beliefs and practices, along with the introduction of Islam, contributed to the diverse religious landscape of pre-colonial Philippines. Though the Spanish colonization and subsequent influences have reshaped the religious landscape of the country, elements of pre-colonial religion and mythology persist, particularly in indigenous communities.

“The animistic beliefs of our ancestors are rooted in our cultural heritage, and they continue to shape our identity as Filipinos.” – Dr. Maria Santos, Cultural Anthropologist

Today, efforts are being made to preserve and revive pre-colonial religious practices, recognizing their importance in understanding Filipino history and cultural heritage. Cultural organizations and scholars document and study indigenous belief systems, promoting awareness and cultural appreciation .

Discovering the Spiritual Past

Exploring pre-colonial religion and mythology offers a glimpse into the spiritual world of the early Filipinos. It reveals their profound connection to nature, their reverence for ancestral spirits, and their belief in divine beings that governed the cosmos.

• Inhabited by spirits and supernatural entities
• Anitos : Household deities , deceased ancestors, nature-spirits, nymphs, minor gods, and demigods
• Folk healers : Babaylan and mananambal as mediators between human and spirit realms
• Introduction of Islam through Arabian traders and missionaries
• Preservation and revival of pre-colonial religious practices

Cultural Achievements

Pre-colonial Filipinos possessed a rich cultural heritage and made significant achievements across various domains. Let’s explore some of their notable contributions.

Kaingin: Swidden Agriculture

One of the remarkable agricultural practices of pre-colonial Filipinos was kaingin or swidden agriculture. They cultivated staple crops like rice, millet, bananas, and root crops. Through their sustainable farming techniques, they ensured food security and furthered their self-sufficiency.

Weapons of the Skilled Warriors

The pre-colonial Filipinos were skilled warriors who developed formidable weapons . They wielded the balaraw, a small dagger, the kris, a wavy-bladed sword, and the kampilan, a long sword with an asymmetrical shape. These weapons served both defensive and offensive purposes, showcasing their prowess in combat.

Mining for Precious Metals

Engaging in mining activities , pre-colonial Filipinos extracted precious metals such as gold, silver, copper, and iron from their natural resources. These metals were then fashioned into magnificent jewelry and ornamental objects, displaying their exceptional craftsmanship and artistic sensibilities.

Filipino Craftsmanship

Ancient Filipinos exhibited unparalleled craftsmanship in their artworks. They excelled in intricate designs, creating masterpieces in various mediums, including woodwork, metalwork, pottery, and weaving. Their craftsmanship showcased their deep understanding of materials and their ability to transform them into beautiful and meaningful creations.

By excelling in key areas such as agriculture, weaponry, mining , and craftsmanship, pre-colonial Filipinos demonstrated their ingenuity, resourcefulness, and dedication to their cultural values and traditions.

These cultural achievements highlight the remarkable talents, skills, and creativity of pre-colonial Filipinos, leaving a lasting legacy that continues to inspire admiration and appreciation.

Spanish Colonization and Literary Influence

The arrival of the Spanish colonizers in the Philippines had a profound impact on Philippine literature . The Spanish introduced their language , Catholicism, and European literary traditions to the Filipinos. Many literary works during the Spanish colonial period were influenced by Spanish themes and writing styles.

Notable authors during this time include José Rizal , who wrote the novels “Noli Me Tangere” and “El Filibusterismo,” and Francisco Balagtas , author of the epic poem “Florante at Laura.”

The Spanish colonization period also sparked a wave of nationalism and resistance, leading to the Philippine Revolution .

During Spanish colonization, Filipino intellectuals known as propagandists , including José Rizal , sought to expose the injustices of Spanish rule through their literary works. Rizal’s novels, in particular, became influential in awakening national sentiment and advocating for social reforms.

These literary figures played a crucial role in shaping the Philippines’ cultural and political landscape during the Spanish colonial era. Their works became powerful tools in expressing the Filipino people’s aspirations for freedom and independence.

Literary Resistance and the Philippine Revolution

The Spanish colonization period was also marked by significant literary resistance against oppressive Spanish rule. Filipino writers used their works to challenge the injustices inflicted upon their fellow countrymen and to inspire unity among the Filipino people.

José Rizal , in his novels, depicted the harsh realities of colonial life and advocated for social reforms. The characters in his novels portrayed the struggles and aspirations of the Filipino people, providing a powerful critique of Spanish colonial society.

“The novels of José Rizal emphasized the importance of national identity and the desire for social justice, which ultimately contributed to the fervor that sparked the Philippine Revolution .” – Filipino literary scholar

The writings of propagandists like Rizal played a significant role in the awakening of national consciousness and the eventual outbreak of the Philippine Revolution against Spanish rule.

Influence of Spanish Literature and Writing Styles

Spanish colonization brought about a fusion of Spanish and Filipino literary traditions . Spanish themes, motifs, and writing styles found their way into Filipino literature during this period, creating a unique blend of cultures.

Spanish literary genres, such as the novel and the zarzuela (a form of musical theater), were introduced to the Filipino literary landscape. The influence of Spanish literature can be seen in the incorporation of romanticism, symbolism, and religious symbolism in Filipino literary works of the time.

Spanish language and Catholicism, which were introduced by the Spanish colonizers, also became integral to the development of Philippine literature. These influences shaped the linguistic and cultural identity of the Filipino people and continue to influence Philippine literature to this day.

Post-Colonial Literary Development

After the end of Spanish colonization, Philippine literature entered a new phase of evolution and development. Modern Filipino writers emerged, shaping the literary landscape with their exploration of themes rooted in nationalism , socio-political issues, and cultural identity . The post-colonial period became a platform for Filipino voices to express their struggles, dreams, and aspirations, addressing the impact of colonization and the quest for independence.

Post-colonial literature in the Philippines reflects the collective experiences of the Filipino people, representing their resilience, creativity, and longing for cultural preservation . Through a diverse range of literary works, writers expressed their perspectives on social injustices, economic disparities, and the complexities of national identity. The literature of this era served as a powerful medium to confront historical narratives and celebrate the Filipino spirit.

Prominent writers emerged during this period, leaving a lasting imprint on the Philippine literary tradition. Nick Joaquin’s works masterfully navigate the intersections of history and fiction, exploring the post-colonial Filipino identity. F. Sionil Jose’s novels delve into the socio-political landscape of the Philippines, presenting a nuanced understanding of the country’s struggles. Carlos Bulosan’s writings give voice to the Filipino diaspora, shedding light on the challenges faced by overseas Filipino workers.

“We Filipinos, a divided people but always a longing for unity, can think of no better way to cultivate national solidarity than by reaffirming in every generation our cultural identity.” – Nick Joaquin

Post-colonial literary works often incorporate elements of magical realism, folklore, and indigenous traditions, creating a unique blend of cultural heritage and literary innovation. Writers conveyed their personal stories and the narratives of marginalized communities, exploring the complexities of post-colonial society and the search for a distinct Filipino identity.

The Themes Explored:

• Nationalism and patriotism
• Social inequality and injustice
• Colonial legacy
• Identity and self-discovery
• Cultural preservation

Post-colonial literature in the Philippines serves as a testament to the enduring spirit of the Filipino people, amplifying their voices and shedding light on their collective experiences. It continues to inspire and challenge readers, fostering a deeper understanding of the complexities of the Philippine society.

Through the exploration of nationalism, socio-political themes , and cultural identity, post-colonial Filipino writers have contributed significantly to the development and enrichment of the Philippine literary tradition. Their works serve as a reminder of the resilience, aspirations, and cultural heritage of the Filipino people, ensuring that their stories and struggles are never forgotten.

• Preservation and Revival of Pre-Colonial Literature

Preserving indigenous literature is an essential endeavor to revive and celebrate the rich cultural heritage of the Philippines. Cultural organizations and dedicated scholars have undertaken the vital task of documenting and studying pre-colonial literary works, ensuring their continued existence for future generations to appreciate and learn from.

The oral tradition plays a significant role in the preservation of pre-colonial literature. Passed down through generations, the captivating stories, epics, and songs have been carefully transmitted, keeping the ancient narratives alive. The oral tradition not only preserves the content but also maintains the essence and spirit of these literary works, providing an authentic and immersive experience for audiences.

Literary organizations have been at the forefront of promoting the revival of pre-colonial literature. These organizations create platforms and opportunities for indigenous writers and artists to share their works with the wider public. By providing support, recognition, and resources, these organizations foster a conducive environment for the growth and development of indigenous literary traditions.

Scholarly research and publications contribute significantly to the preservation and promotion of pre-colonial Philippine literature. Through rigorous academic study, researchers delve into the intricacies of ancient texts and cultural nuances, shedding light on their historical and artistic significance. By disseminating their findings, scholars help raise awareness and appreciation for this invaluable literary heritage .

Preserving and reviving pre-colonial literature is not merely an act of cultural preservation ; it is a celebration of our collective identity as Filipinos. These ancient literary works offer a glimpse into the wisdom, creativity, and resilience of our ancestors, enabling us to connect with our roots and understand the rich traditions that have shaped us.

In this ever-evolving world, the preservation and revival of pre-colonial literature ensure that future generations can access and appreciate the richness and diversity of the Philippines’ cultural heritage. By working together, cultural organizations, oral tradition, literary scholars, and enthusiastic individuals can ensure the longevity of pre-colonial literature, fostering a deep appreciation for the indigenous literary traditions that form an integral part of Filipino identity.

Contemporary Influence of Pre-Colonial Literature

Pre-colonial literature in the Philippines continues to exert a profound influence on contemporary Filipino literature. Writers draw inspiration from the rich cultural heritage and the roots of Filipino storytelling , incorporating elements of pre-colonial literature into their works. The enduring themes, memorable characters, and captivating storytelling techniques found in ancient Philippine literature serve as a wellspring of inspiration for Filipino writers, ensuring the continuity of the literary tradition and the preservation of the Filipino cultural identity.

“Pre-colonial literature provides a rich tapestry of narratives and artistic expressions that resonate with Filipino writers today. It offers a unique and authentic perspective of our cultural heritage, and its influence can be seen in the themes, imagery, and language used in contemporary Filipino literature. By acknowledging and embracing our literary roots, we continue to tell stories that reflect our identity and contribute to the ever-evolving landscape of Filipino literature.”

The impact of pre-colonial literature can be seen in various forms, including novels, short stories, poetry, and even films and theater productions. Filipino writers often infuse their works with traditional storytelling elements such as mythological creatures, supernatural beings, and oral narrative styles passed down through generations. Throughout the years, this infusion of pre-colonial influences has not only maintained the thriving literary tradition in the Philippines but has also helped shape the unique Filipino literary voice.

Moreover, the influence of pre-colonial literature extends beyond the realm of art and literature. It plays a vital role in preserving and promoting the cultural heritage of the Filipino people. By engaging with pre-colonial literary works, contemporary writers contribute to the ongoing appreciation and understanding of the cultural richness and diversity of the Philippines.

The contemporary influence of pre-colonial literature not only adds depth and authenticity to Filipino literary works but also serves as a reminder of the rich cultural heritage that defines the Filipino people. Through the continued exploration and incorporation of pre-colonial elements, Filipino writers ensure the preservation of their literary traditions, nourishing the artistic legacy that has shaped Philippine literature throughout history.

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The value of pre-colonial literature.

Understanding and appreciating pre-colonial literature in the Philippines is essential for a deeper understanding of Filipino culture and identity. It provides insights into the historical and cultural context of the Filipino people before colonization. Pre-colonial literature is a valuable literary heritage that showcases the creativity, wisdom, and resilience of the early Filipinos. It serves as a reminder of the rich traditions and narratives that have contributed to the shaping of the Filipino national character.

Challenges and Future Prospects

Despite the efforts to preserve and promote pre-colonial literature, several challenges need to be addressed to ensure its sustained cultural preservation, diversify indigenous voices , and integrate literary education in mainstream academia. One of the ongoing concerns is the preservation of indigenous voices , which requires dedicated efforts to protect and revive the marginalized narratives of indigenous communities. By amplifying these voices, we can celebrate the cultural diversity and richness of the pre-colonial literary tradition.

Inclusion of pre-colonial literature in mainstream literary education is another crucial aspect that needs attention. By integrating pre-colonial texts into the curriculum, students can gain a deeper understanding of their cultural heritage and appreciate the literary works of their ancestors. Literary education programs should be designed to provide historical context, critical analysis, and appreciation of pre-colonial literature, fostering a sense of cultural pride and identity.

Adequate funding and support for cultural organizations and initiatives are key factors in the preservation and promotion of pre-colonial literature. With sufficient resources, cultural organizations can undertake research, documentation, translation , and dissemination of pre-colonial literary works. This financial support will also enable the digitization and preservation of fragile manuscripts, ensuring wider accessibility and long-term sustainability of these invaluable cultural artifacts.

With continued efforts and increased awareness, the future prospects of pre-colonial literature in the Philippines are promising. By investing in cultural preservation, indigenous voices , literary education, and cultural funding , we can ensure the legacy of pre-colonial literature for generations to come. Through these collective endeavors, we can celebrate the diverse narratives and artistic expressions that define the Filipino identity.

Pre-colonial literature in the Philippines holds a significant place in the country’s cultural heritage. It is a testament to the diverse traditions, beliefs, and experiences of the Filipino people before the era of colonization. Through epic poems, folk tales, and other literary forms, pre-colonial literature showcases the vibrant storytelling traditions and the rich imagination of early Filipinos.

The preservation and appreciation of pre-colonial literature are integral to understanding and celebrating the unique cultural richness of the Philippines. By delving into these ancient literary works, we gain insights into the historical and cultural context of the Filipino people, fostering a deeper connection with our roots and identity.

The artistic legacy of pre-colonial literature serves as a source of inspiration for contemporary Filipino literature. It influences and shapes the works of modern writers, ensuring the continuity of the literary tradition and the preservation of our cultural identity. Pre-colonial literature holds a timeless significance and reminds us of the invaluable contributions of the early Filipinos to our literary heritage .

As we continue to appreciate and promote pre-colonial literature, we celebrate the enduring beauty and power of our indigenous literary traditions. By safeguarding and passing on these literary treasures to future generations, we uphold the artistic legacy bequeathed to us by our ancestors, honoring their voices and preserving our cultural heritage for posterity.

What is pre-colonial literature in the Philippines?

What were the social and political structures during the pre-colonial period in the philippines, what are some examples of pre-colonial literary works in the philippines, what were the dominant religions and belief systems during the pre-colonial period in the philippines, what were some cultural achievements during the pre-colonial period in the philippines, how did spanish colonization impact philippine literature, who were some prominent modern filipino writers in the post-colonial period, how is pre-colonial literature being preserved and revived in the philippines, how does pre-colonial literature continue to influence contemporary filipino literature, why is pre-colonial literature important for understanding filipino culture and identity, what are the challenges and future prospects of preserving pre-colonial literature in the philippines, source links.

• https://en.wikipedia.org/wiki/Philippine_literature
• https://kidskonnect.com/history/philippines-pre-colonial-period/
• https://www.loc.gov/item/webcast-8451/

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Analysis on Pre-colonial and Post-colonial Family of the Philippines In Partial Fulfillment of the Requirements in English 10

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Precolonial Period in the Philippines: 18 Facts You Need To Know

While Filipinos nowadays are pretty knowledgeable about the Spanish, American, and Japanese eras, the same cannot be said regarding the precolonial period in the Philippines. This is a shame because even before the three foreign races came, our ancestors lived in a veritable paradise.

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Although it wasn’t perfect, that era was the closest thing we ever had to a Golden Age, a sentiment shared by national hero Jose Rizal, members of the Katipunan, noted historian Teodoro Agoncillo, and even some church historians.

Let’s look at some of the most interesting facts about the precolonial period in the Philippines and compelling reasons why we think life was better during this period in our nation’s history.

Table of Contents

1. women enjoyed equal status with men.

During pre-colonial times, women shared equal footing with men in society. They were allowed to divorce, own and inherit property, and even lead their respective barangays or territories.

In matters of family, the women were the working heads, possessing the power of the purse and the sole right to name their children. They could dictate the terms of their marriage and even retain their maiden names if they chose to do so.

During this time, people traced their heritage to their fathers and mothers. It could be said that the precolonial period in the Philippines was largely matriarchal, with the opinions of women holding a significant weight in matters of politics and religion (they also headed the rituals as the babaylans ).

As a show of respect, men were even required to walk behind their wives. This largely progressive society that elevated women to such a high pedestal took a serious blow when the Spanish came. Eager to impose their patriarchal system, the Spanish relegated women to the homes, demonized the babaylans as satanic, and ingrained into our forefathers’ heads that women should be like Maria Clara —demure, self-effacing, and powerless.

2. Society Was More Tolerant in Pre-Colonial Philippines

While it could be said that our modern society is one of the most tolerant in the world, we owe our open-mindedness not to the Americans and certainly not to the Spanish but to the pre-colonial Filipinos.

Sexuality was not as suppressed, and no premium was given to virginity before the marriage. Although polygamy was practiced, men were expected to do so only if they could support and love each of their wives equally.

Homosexuals were also largely tolerated, as some babaylans were men in drag.

Back then, there were no doctors or priests our ancestors could turn to when things went awry. Their only hope was a spirit medium or shaman who could directly communicate with the spirits or gods . They were known in the Visayas as  babaylan,  while the Tagalogs called them catalonan ( katulunan ).

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More often than not, these babaylans or catalonans  were women who came from prominent families. However, early Spanish missionaries reported men who assumed the role of a babaylan.  That also suggests that these male versions may have existed long before the Spaniards arrived.

What’s more surprising is that some of these male  babaylans  dressed and acted like women . Visayans called them  asog  while the Tagalogs named them  bayugin. In the 1668 book  Historia de los Islas y Indios de Bisayas,  Father Francisco Alcina further described an asog as:

“…impotent men and deficient for the practice of matrimony, considered themselves more like women than men in their manner of living or going about, even in their occupations….” The 16th-century manuscript  Boxer Codex  added even more intriguing details:

“The bayog or bayoguin are priest dressed in female garb……Almost all are impotent for the reproductive act, and thus they marry other males and sleep with them as man and wife and have carnal knowledge .”

As time passed, the term asog has taken on completely different meanings. In Aklan, for example,  asog is now   used to refer to a  tomboy  or a woman acting like a man.

Surprisingly, with the amount of sexual freedom, no prostitution existed during the pre-colonial days. Some literature suggests that the American period—which heavily emphasized capitalism and profiteering—introduced prostitution into the country on a massive scale.

3. The People Enjoyed a Higher Form of Government

The relationship between the ruler and his subjects was straightforward back then: In return for his protection, the people paid tribute and served him in times of war and peace.

Going by the evidence, we could say that our ancestors already practiced an early version of the Social Contract , a theory by prominent thinkers such as Thomas Hobbes, John Locke, and Jean-Jacques Rousseau, which espoused the view that rulers owe their right to rule based on the people’s consent.

Conversely, if the ruler became corrupt or incompetent, the people had a right to remove him. And that’s precisely the kind of government our ancestors had. Although the datus technically came from the upper classes, he could be removed from his position by the lower classes if they found him wanting of his duties. Also, anyone (including women) could become the datu based on their merits, such as bravery, wisdom, and leadership ability.

4. We Were Self-Sufficient

Forests, rivers, and seas yielded plentiful meat, fish, and other foodstuffs. Later on, their diet became more varied, especially when they learned to till the land using farming techniques that were quite advanced for their time. The Banaue Rice Terraces are one such proof of our ancestors’ ingenuity.

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What’s more, they already had an advanced concept of agrarian equity. Men and women equally worked in the fields, and anyone could till public lands free of charge. Also, since they had a little-to-no concept of exploitation for profit, our ancestors generally took care of the environment well.

Such was the abundance of foodstuffs that Miguel Lopez de Legaspi, the most-successful Spanish colonizer of the islands, was said to have reported the “abundance of rice, fowls, and wine, as well as great numbers of buffaloes, deer, wild boar, and goats” when he first arrived in Luzon.

5. Gold Was Everywhere

There was plenty of gold in the islands during the precolonial period in the Philippines, and it used to be part of our ancestors’ everyday attire.

In the book by historian William Henry Scott, it was said that a “Samar datu by the name of Iberein was rowed out to a Spanish vessel anchored in his harbor in 1543 by oarsmen collared in gold; while wearing on his own person earrings and chains .”

Much of the gold artifacts recovered in the country are believed to have come from the ancient kingdom of Butuan, a major center of commerce from the 10th to the 13th century. Ancient Indian texts also suggest that merchant ships used to trade with people from what they called  Survarnadvipa or “Islands of Gold,”  believed by many as present-day Indonesia and the Philippines.

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Precolonial treasures include ear ornaments called panika; bracelets known as  kasikas; and the spectacular serpent-like gold chain called  kamagi. Since their discovery, some of these valued gold artifacts have been looted, melted, and sold.

It didn’t matter to the treasure hunters that these gold ornaments were originally part of our ancestors’  bahandi  (heirloom wealth) and probably originated here and in other places they traded with.

6. We Had Smoother Foreign Relations

We’ve all been taught that before the Spanish galleon trade, the pre-colonial Filipinos had already established trading and diplomatic relations with countries as far away as the Middle East.

Instead of cash, our ancestors exchanged precious minerals, manufactured goods, etc., with Arabs, Indians, Chinese, and other nationalities. Many foreigners permanently settled here during this period after marveling at the country’s beauty and people.

Out of the foreigners, the Chinese were most amazed at the pre-colonial Filipinos, especially regarding their extraordinary honesty. Chinese traders often wrote about the Filipinos’ sincerity and said they were one of their most trusted clientele since they did not steal their goods and always paid their debts.

Out of confidence, some Chinese were known to leave their items on the beaches to be picked up by the Filipinos and traded inland. When they returned, the Filipinos would give them back their bartered items without anything missing.

7. We Built Warships That Could “Sail Like Birds”

They may be primitive, but our ancestors made the most of what they had and created amazing marine architecture. The Visayan warship karakoa was the result of such ingenuity.

Note that our early plank-built vessels were made in the same tradition as other boats dating back to 3rd century BCE. And that probably explains why our  karakoa is similar to Indonesia’s  korakora.

In his paper “Boat-Building and Seamanship in Classic Philippine Society,”  historian William Henry Scott described the karakoa as “ sleek, double-ended warships of low freeboard and light draft with a keel  on one continuous curve…… and a raised platform amidships for a warrior contingent for ship-to-ship  contact.”

The  karakoa  served not only as a warship but also as a trading vessel. Accounts from the 1561 Legazpi expedition described it as “a ship for sailing any place they wanted.” 

And sailed they did, reaching places as far as Fukien coast in China where a bunch of Visayan pirates pillaged the villages sometime in the 12th century.

The flexibility of its plank-built hull and the coordination of a hundred or so paddlers all helped karakoa  generate its best speed of 12 to 15 knots–three times the speed of a Spanish galleon. It was so efficient that Fr. Francisco Combés once wrote it could “ sail like birds.”

8. Our Forefathers in the Pre-Colonial Philippines Already Possessed a Working Judicial and Legislative System

Although not as advanced (or as complicated) as our own today, the fact that our ancestors already possessed a working judicial and legislative system shows that they were well-versed in the concept of justice.

Life in the pre-colonial Philippines was governed by a set of statutes, both unwritten and written, and contained provisions concerning civil and criminal laws. Usually, it was the datu and the village elders who promulgated such laws, which were then announced and explained to the people by a town crier called the umalohokan .

Related Article:  9 Philippine Government Agencies That Need To Reform Right Now

The datu and the elders also acted as de facto courts in case of disputes between individuals of their village. In the case of inter-barangay disputes, a local board composed of elders from different barangays would usually act as an arbiter.

Penalties for anyone guilty of a crime include censure, fines, imprisonment, and death. As we’ve said, the system was imperfect, but it worked.

Tortures and trials by ordeal during this time were also common. You may have encountered “trial by ordeal” while reading stories from medieval Europe. It’s a method of judgment wherein an accused party would be asked to do something dangerous. If he luckily survives, he would be considered innocent. Otherwise, he would be proclaimed guilty.

Our ancestors–and even some of today’s indigenous peoples–had a similar custom. The difference is that our version didn’t usually end up in a life-or-death situation.

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The Ifugao, for example, subjected the involved parties to either a “hot water” or “hot bolo” ordeal. The former involved dropping pebbles in a pot filled with boiling water. The accused was then asked to dip his hands into the pot and remove the stones. Failure to do this or doing it with “undue haste” would be interpreted as a confession of guilt.

As the name suggests, the “hot bolo” ordeal required both suspects to have their hands touched by a scorching knife. The one who suffered the most burns would be declared guilty.

Other methods included giving lighted candles to the suspects; the guilty party was the one whose candle died off first. There’s also one which asked both persons to chew rice and later spit it out, the guilty person being the one who spits the thickest saliva.

9. They Had the Know-How To Make Advanced Weapons

Our ancestors—far from being the archetypal spear-carrying, bahag -wearing tribesmen we picture them as— were proficient in war. Aside from wielding swords and spears, they also knew how to make and fire guns and cannons. Rajah Sulayman, in particular, was said to have owned a huge 17-foot-long iron cannon.

Aside from the offensive weapons, our ancestors also knew how to construct massive fortresses and body armor. For instance, the Moros living in the south often wore armor that covered them head-to-toe. And yes, they also carried guns with them.

With all these weapons at their disposal and the fact that they were good hand-to-hand combatants, you’d think that the Spanish would have had a more challenging time colonizing the country. Sadly, the Spanish cleverly exploited the regionalist tendencies of the pre-colonial Filipinos. This divide-and-conquer strategy would be the primary reason why the Spanish successfully controlled the country for more than 300 years.

10. Several Professions Already Existed

Aside from being farmers, hunters, weapon-makers, and seafarers, the pre-colonial Filipinos also dabbled—and excelled—in several other professions.

To name a few, many became involved in such professions as mining, textiles, and smithing. Owing to the excellent craftsmanship of the Filipinos, locally-produced items such as pots, jewelry, and clothing were highly-sought in other countries. It is reported that products of Filipino origin might have even reached as far away as ancient Egypt. Clearly, our ancestors were very skilled artisans.

11. We Had Our Own Writing System

Using the ancient system of writing called the baybayin , the pre-colonial Filipinos educated themselves very well, so much so that when the Spanish finally arrived, they were shocked to find out that the Filipinos possessed a literacy rate higher than that of Madrid!

Father Chirino observed that there is “hardly a man, and much less  a woman, who does not read and write,” while Morga wrote that there were very few who “do not write it   (baybayin) very well and correctly.”

The   baybayin  is believed to be one of the indigenous alphabets in Asia that originated from the Sanskrit of ancient India.

Composed of 17 symbols, the ancient  baybayin  has survived in a few artifacts and Father Plasencia’s Doctrina Christiana en lengua Española y Tagala,  the only example of the  baybayin from the 16th century.

As to why the  baybayin  quickly disappeared, there are a few possible reasons. First, we were unlike China, which was miles ahead in writing and record-keeping. Instead, our ancestors used anything they could get their hands on as their writing pad (leaves, bamboo tubes, the bark of trees, you name it), while pointed weapons or saps of trees served as their ink.

The  Boxer Codex  also suggests that the content of whatever our ancestors wrote was relatively insignificant: “They have neither books nor histories nor do they write anything of any length but only letters and reminders to one another.”

Of course, the Spaniards also contributed to the early death of our ancient syllabic writing. Historian Teodoro Agoncillo believed so: “Aside from the destructive work of the elements, the early Spanish missionaries, in their zeal to propagate the Catholic religion, destroyed many manuscripts on the ground that they were the work of the Devil himself.” 

12. They Compressed Their Babies’ Skulls for Aesthetic Reasons

In the ancient Visayas, being beautiful could be as simple as having a flat forehead and nose. But since humans are not usually born with these features, the Visayans used a device called  tangad  to achieve them.

The  tangad was a comb-like set of thin rods that was put above the baby’s forehead, surrounded by bandages, and fastened at some point behind. Babies’ skulls are the most pliable, so this continuous pressure often results in elongated heads.

Some of these deformed skulls were recovered from various burial grounds in the Visayan region. Two are on display today at the Aga Khan Museum in Marawi.

Upon close examination of these skulls, it was also discovered that their shape varies depending on whether the pressure was applied between the forehead and the upper or lower part of the occiput (i.e., back of the skull). Hence, some had “normally arched foreheads but were flat behind, others were flattened at both front and back, and a few were asymmetrical because of uneven pressure.”

13. You Could Judge How Brave a Man Was by the Color of His Clothes

Clothing in the pre-colonial Philippines reflected one’s social standing and, in the case of men, how many enemies they had killed.

In the Visayas, for example, basic clothing included bahag  (G-string) for men and malong (tube skirt) for women. The material used to make these clothes could indicate the wearer’s social status, with the abaca being the most valued textile reserved for the elites.

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The Visayan  bahag  was slightly larger than those worn by present-day inhabitants of Zambales, Cordillera, and the Cagayan Valley. They usually had natural colors, but warriors who personally killed an enemy could wear red  bahag. 

The same rule applied to the male headdress called  pudong. Red was and still is the symbol of bravery, which explains why the most prolific warriors at that time proudly wore red bahag and pudong .

Historian William Henry Scott writes:

“A red ‘pudong’ was called ‘magalong’, and was the insignia of braves who had killed an enemy. The most prestigious kind of ‘pudong,’ limited to the most valiant, was, like their G-strings, made of ‘pinayusan,’ a gauze-thin abaca of fibers selected for their whiteness, tie-dyed a deep scarlet in patterns as fine as embroidery, and burnished to a silky sheen. Such pudong were lengthened with each additional feat of valor: real heroes therefore let one end hang loose with affected carelessness.”

14. Human Sacrifice Was a Bloody, Fascinating Mess

It’s not easy to be a slave in the ancient Philippines. When a warrior died, a slave was traditionally tied and buried beneath his body. If one was killed violently or if someone from the ruling class died (say, a datu ), human sacrifices were almost always required.

Father Juan de Plasencia, an early missionary who authored “Relacion de las Costumbres de Los Tagalos” in 1589, provided us with a vivid portrait of an ancient burial:

“Before interring him (the chief), they mourned him for four days; and afterward laid him on a boat which serve as a coffin or bier….. If the deceased had been a warrior, a living slave was tied beneath his body until in this wretched way he died .”

Sometimes, as a last resort, an alipin  was sacrificed in the hope that the ancestor spirits would take the slave instead of the dying  datu.  The slave could be an  atubang  or a personal attendant who had accompanied the  datu  all his life. The prize of his loyalty was often to die in the same manner as his master. So, if the  datu  died of drowning, the slave would also be killed by drowning. This is because of  onong  or the belief that those who belonged to the departed must suffer the same fate.

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Slaves from foreign lands could also be sacrificed. An  itatanun  expedition had the intention of taking captives from other communities. After being intoxicated, these captives would then be killed in the most brutal ways. Pioneer missionary Martin de Rada reported one case in Butuan wherein the slave was bound to a cross before being tortured by bamboo spikes,  hit with a spear, and finally thrown into the river.

They believed that the dying   datu was being attacked by the spirits of men he once defeated, and the only way to satisfy the ancestors was to kill a slave.

15. It Was Considered a Disgrace for a Woman To Have Many Children

There was no “family planning” in the pre-colonial Philippines. Everything they did was based on existing customs and beliefs, one of which was that having many children was undesirable and even a disgrace.

Such was their fear of having more children that pregnant women were prohibited from eating  kambal na saging or similar food. They believed eating it would cause them to give birth to twins, which greatly insulted them .

Almost everyone also practiced abortion. The Boxer Codex reported that it was done with the help of female abortionists who used massage, herbal medicines, and even a stick to get the baby out of the womb.

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For others, having multiple children made them feel like pigs, so pregnant women with their second or third child would resort to abortion to get rid of their pregnancy. Poverty was another reason, as reported by Miguel de Loarca: “….when the property is to be divided among all the children, they will all be poor, and that it is better to have one child and leave him wealthy.”

According to historian William Henry Scott, the Visayans also had a custom of abandoning babies with debilitating defects, which made many observers conclude that “Visayans were never born blind or crippled.”

16. Celebrating a Girl’s First Menstruation, Pre-Colonial Style

Although menarche  (first menstruation) is memorable for many women today, it rarely becomes a cause for celebration. In the precolonial era, however, this transition was seen as a crucial period in womanhood, so much so that all girls were required to go through an elaborate rite of passage.

The said ceremony was known as “dating” among ancient Tagalogs. It was usually held with the help of a  catalonan  ( babaylan ), the go-to priestess-cum-doctor at that time. During the ritual, the girl having her first period was secluded, covered, and blindfolded.

Isolation usually lasted four days if the woman was a commoner, while those belonging to the principal class had to go through this process for as long as a month and twenty days!

The Boxer Codex  explains that our ancestors blindfolded the girl so she wouldn’t see anything dishonest and prevent her from growing up a “bad woman. ” The mantles covering her, on the other hand, shielded her from wind blows, which they believed could lead to insanity.

The girl was prohibited from eating anything apart from two eggs or four mouthfuls of rice–morning and night, for four straight days. As if that’s not enough, the girl was also not allowed to talk to anybody for fear of becoming talkative. All of these, while her friends and relatives feasted and celebrated.

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Each morning throughout the ceremony, the blindfolded girl was led to the river for her ritual bath. Her feet couldn’t touch the ground, so a catalonan or a male helper assisted her. The girl would be either led to the river through an “elevated walkway of planks” or carried by a male helper on his shoulder.

After immersing eight times in the water, the girl was carried back home where she would be rubbed with traditional male scents like civet or musk. Father Placensia, who witnessed the ritual, discovered later that the natives did this “ in order that the girl might bear children, and have fortune in finding a husband to their taste , who would not leave them widows in their youth.”

17. Social Classes Were Not As Permanent as We Thought

When the ancient Filipinos started trading with outsiders, the economy also started to improve. This was when social classes emerged, and life suddenly became unfair.

As you may recall from the HEKASI subject that bored you as a kid, there existed four classes of pre-colonial Filipinos: There was the ruling  datu  class; the wealthy warrior class called  maharlika;  the  timawa  or freemen; and the most ‘unfortunate’ of them all–the alipin or uripon class.

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The alipin was divided into two sub-classes: the  namamahay  or those who owned their houses and only served their masters on an as-needed basis; and the  saguiguilid  who didn’t own a thing nor enjoyed any social privileges.

You might think being born a slave then was tantamount to being doomed for life. However, that’s not the case, as there were reports of those who moved up or down the pre-colonial social ladder.

In the case of the  alipin,  he could improve his social status by marriage. For example, as recorded by Father Plasencia, “if the maharlikas had children by their slaves, the children and their mothers became free.”  Of course, this thing didn’t happen all the time, neither was it applicable to all social classes.

An  alipin  could also buy his freedom from his master if he were lucky enough to obtain gold through “war, by the grade of goldsmith, or otherwise.” However, note that inter-class mobility could only happen one step at a time. In other words, an alipin  could never bypass other classes to become a  datu  overnight,  and vice versa.

Other classes   could also be demoted to the slave class for various reasons. Save for the  datu  or chiefs, anyone who committed a crime and failed to pay the fine would become a slave.

As for the datu,  he could end up a low-ranked individual either because of poor leadership, which would prompt his followers to abandon him, or through an inter- barangay war, during which the captured and defeated datu , as well as his family, would lose some of their social privileges.

18. Courtship Was a Long, Arduous, and Expensive Process

Paninilbihan,  or the custom requiring the guy to work for the girl’s family before marriage, was already prevalent during the pre-colonial period in the Philippines. From chopping wood to fetching water, the soon-to-be-groom would do everything to win his girl’s hand.

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It often took months or even years before the parents were finally convinced that he was the right man for their daughter. And even at that point, the courtship wasn’t over yet.

The man was required to give  bigay-kaya,  or a dowry in the form of land, gold, or dependents. Of course, he needed the help of his parents to raise the required amount. Spanish chronicler Father Plasencia reported that a bigger dowry was usually given to a favored son, especially if he was about to tie the knot with the chief’s daughter. In the case of the Visayans, this dowry was usually given to the father-in-law, who would not entrust it to the couple until they had children.

Also Read: A Photo Of Ifugaos in Wedding Dress (1900)

In other areas of the country, the dowry was just the beginning. According to historian Teodoro Agoncillo, there was also the  panghimuyat  or the payment for the “mother’s nocturnal efforts in rearing the girl to womanhood” ; the  bigay-suso  or payment for the girl’s wet nurse (if there’s any) who breastfed her when she’s still a baby; and the himaraw  or the “reimbursement for the amount spent in feeding the girl during her infancy.”

As if that’s not enough to make the would-be groom go bankrupt, there was also the sambon  among the Zambals which was a “bribe'” given to the girl’s relatives. Fortunately, through a custom called pamumulungan or pamamalae , the groom’s parents had the chance to meet the in-laws, haggle all they could, and make the final arrangements before the marriage.

Agoncillo, T. (1990). History of the Filipino People (8th ed.). Quezon City: C & E Publishing, Inc.

Burton, R. (1919). Ifugao Law. American Archaeology And Ethnology , 15 (1).

Carpio, A. (2014). Historical Facts, Historical Lies, And Historical Rights In The West Philippine Sea (1st ed., pp. 8-9).

Geremia-Lachica, M. (1996). Panay’s Babaylan: The Male Takeover. Review Of Women’s Studies , 6 (1), 54-58.

Jocano, F. (1998). Filipino Prehistory: Rediscovering Precolonial Heritage . Punlad Research House.

Junker, L. (1999). Raiding, Trading, and Feasting: The Political Economy of Philippine Chiefdoms . University of Hawaii Press.

Philippine Gold: Treasures of Forgotten Kingdoms . (2015). Asia Society . Retrieved 8 April 2016

Remoto, D. (2002). Happy and gay . philSTAR.com . Retrieved 9 April 2016

Scott, W. (1994). Barangay: Sixteenth-century Philippine Culture and Society . Ateneo University Press.

Vega, P. (2011). The World of Amaya: Unleashing the Karakoa . GMA News Online . Retrieved 8 April 2016

Written by FilipiKnow

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Last Updated April 10, 2023 03:27 PM

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THE PRE/SPANISH COLONIAL PERIOD

The early literary forms of the Philippines were epics, legends, riddles and proverbs which were told and retold by the natives. The literature of pre-colonial Filipinos bore the marks of the community. During the Spanish Colonial Period of the Philippines most of the archipelago underwent a deep cultural, religious transformation.

THE PRE-COLONIAL PERIOD

BAYBAYIN O ALIBATA

"Baybayin" Literary means "spelling" which early Filipinos wrote on bamboo or on specially prepared palm leaves, using knives and styli.

They used the ancient Tagalog script which had 17 basic symbols: 3 vowels a/e, I, o/u; 14 consonants ba, ka, da/ra, ga, ha, la, ma, na, nga, pa, sa, la, wa, ya.  The kudlit modified the sound of the symbol into different vowel sounds.

TIGMO in Cebuano, PAKTAKON in Ilonggo, PATOTOTDON in Bicolano and BUGTONG in Tagalog.

• Showcase of Filipino wit. literary talent, and keen observation of the surroundings.
• There are made up of one or more measured lines with rhyme and may consist of 4 to 12 syllabes

Further by offering a nugget of wisdom enveloped in short, apt, rhymed verse.

• When in groups, Ifugao use proverbs to give advice to the young.
• Most of the collected Rombloanon Literature is in the form of proverbs which use metaphorical expression in referring to traditional lore and everyday experience.

One of the oldest form of Philippine Literature that emerged in Pre-Spanish period.

Hele Oroyayi - lullaby

Tagay ( Cebuano and Waray ) - Drinking Song

Kanogan ( Cebuano ) - Song of lamentation for the dead

Ambahan ( Mangyan ) - About human relationships and social entertainment.

Kalusan ( Ivatan) - Work song

Folk Tales Myths

Explain how the world created, how certain animals possess certain characteristics, why some places have waterfalls, Volcanoes, Flora and Fauna.

Explain the origin of things.

Used animals characters and allegory.

Fantasy Stories

Deal with underworld characters such as tiyanak, aswang, kapre and so on.

These are narratives of sustained length based on oral tradition revolving around supernatural events or heroic deeds.

Made up of stories about life, adventure, love, horror and humor where one can derive lessons about life.

THE SPANISH COLONIAL PERIOD

Spanish occupied Philippines in early 15th century. The Spanish colonization period has two classification Religious and Secular.

RELIGIOUS LITERATURE

• Religious lyrics written by Ladino poet or those versed in both Spanish and Tagalog were included in early catechism

• Long narrative poem about the passion and death of Christ.
• 1704- Gaspar Aquino de Belen
• 1750- Don Luis Guian
• 1814- P. Mariano Pilapil
• 1856- P. Aniceto dela Merced
• A- Asuncion
• R- Resurrecion
• A- Adoracion
• L- Lamentacion

• Dramatization of the pasyon, it shows the passion and death of Christ.  

SECULAR LITERATURE

• Non- Religious literature

IBONG ADARNA

• Colorful tales of chivalry made for singing and chanting.

FLORANTE AT LAURA

• Metrical tale written in octosyllabic quatrains.

1879- Modesto de Castro's " Pagsusulatan ng dalawang binibini na si URBANA at ni FELIZA.

PROSE NARRATIVES

• Written to prescribe proper decorum.

ORAL LITERATURE

• Songs, Religious Drama, Drama.
• A composition for voice and voices performed by singing.

• Is a Filipino love song traditionally sung by a man wooing the woman of his dream.

LERON LERON SINTA

• This song depicts humbleness.

SARUNG BANGGI

• A kundiman which means "one night" or "one evening" In Bicol.

RELIGIOUS DRAMA

• Setting forth events recorded in the Bible or moral lessons to be drawn from religious teaching.

PANUNULUYAN

• A Philippine Christmas dramatic ritual.
• Enacted of in front of audience. It is also known as play.

WHY WOMAN WASH THE DISHES

• This is filled with humor and antiques.

WRITTEN LITERATURE

• Short stories and poetry

SHORT STORIES

• A brief work of literature

1838 FLORANTE AT LAURA

• An imaginative awareness of experience expressed through meaning, sound and rhythmic language.

Notable Filipinos During the Spanish Colonization Period in Philippine Literature

Did you know?

1788-1862 FRANCISO BALTAZAR popularity called Balagtas, he is the acknowledge master of traditional Tagalog poetry.

1746-1829 JOSE DELA CRUZ was the foremost exponent of the komedya during his time.

Philippine Literature during Pre-Colonial Period. Precolonial Period. Filipinos often lose sight of the fact that the first period of the Philippine literary history is the longest. Certain events from the nation's history had forced lowland Filipinos to begin counting the years of history from 1521, the first time written records by ...

Essay about Philippine Literature an essay about the philippine literature in period diana rose orilla stem senior high school department polytechnic university. ... The Literature on Pre-colonial Period was more on oral, like myths, f olktales ... WHO IS THE First President OF THE Philippines Orilla; Moral Criticism on Tuesdays with Morrie ...

PRE-COLONIAL PERIOD OF PHILIPPINE LITERATURE About the Pre-Colonial Period of the Philippines. The first settlers of the Philippines arrived through land bridges around 15,000 - 30, 000 BC. Those first settlers (the Aetas) were excellent hunters and food gatherers. In 2500 BC, two types of Malays came and influenced our ancestors.

Philippine Precolonial Literature. Before the Philippines was colonized, it was already - brimming with a rich tradition of oral literature. Early Filipinos weaved together countless myths and legends to explain certain phenomena in life. They had stories on how the world was created—why there is a sun in the morning and the moon at night ...

Abstract. The foundation of Philippine literature can be traced back to pre-colonial times, when oral literature and folktales were passed down from generation to generation through storytelling ...

CL 150. History of Philippine Literature. 1.) Pre-Colonial Period. • The evolution of Philippine literature depended on the influences of colonization and the spirit of the. age. But before the change was done, indigenous Philippine literature was based on the given traditions. and customs of a particular area of the country.

Pre-colonial literature in the Philippines refers to the literary works created by indigenous peoples before the arrival of the Spanish colonizers. It includes various genres such as epics, poems, songs, and narratives that were passed down orally.

View PDF. Pre-Colonial (early times - 1564) Filipinos often lose sight of the fact that the first period of the Philippine literary history is the longest. Certain events from the nation's history had forced lowland Filipinos to begin counting the years of history from 1521, the first time written records by Westerners referred to the ...

The Nature of Philippine Pre-Colonial Art The key to understanding the Philippine Pre-Colonial Literature, is to step back and look at the nature and common theme of art during this period. The religion (animism) or belief of our ancestors was a big contributor to most art works produced during the pre-colonial period.

The origins of Philippine literature can be traced back to pre-colonial times, when the ... Philippines literature is heavily ... Lumbera, B. (1997). Revaluation: Essays on Philippine literature ...

The document summarizes the evolution of literary forms in Philippine literature from pre-colonial times to the contemporary period. It traces how forms like folk speeches, songs, narratives and epics developed during pre-colonial times. During Spanish colonization, religious and secular poetry and prose were introduced. Nationalist writings emerged in the 19th century which led to Philippine ...

Specifically, Module 2 focuses on literature during pre-colonial period. The module covers only one topic, that is: Lesson 1 - Philippine Literature during Pre-colonial Period After going through this module, you are expected to: 1. identify the geographic, linguistic, and ethnic dimensions of Philippine literary

LIT_MODULE-1_Geographic-Linguistic-and-Ethnic-Dimensions-of-Philippine-Literary-History-from-Pre-Colonial-to-the-Contemporary(2) - Free download as PDF File (.pdf), Text File (.txt) or read online for free. This document provides an overview of Philippine literature from pre-colonial times to the contemporary period. It divides literary history into various periods defined by colonial rulers ...

PHILIPPINE LITERARY HISTORY PRE-COLONIAL PERIOD BC - 1564 BC - 1564 The pre-colonial period Historical Background It happened before Spaniards claimed the Philippines in 1565. The pre-colonial Philippine archipelago was home to numerous kingdoms and sultanates. The society was A.

The document discusses life in the Philippines during the pre-colonial period. It describes how early Filipinos had their own civilization and valued passing beliefs down through oral and written literature. They expressed themselves through art, dance, music and made excellent use of clothing with accessories and woven materials. Society was organized into smaller administrative barangays led ...

48597. Philippine Literature is a diverse and rich group of works that has evolved side-by-side with the country's history. Literature had started with fables and legends made by the ancient Filipinos long before the arrival of Spanish influence. The main themes of Philippine literature focus on the country's pre-colonial cultural ...

This essay explores a local research study highlighting pre-colonial practices and compares them to the present time in the Philippines. Culinary Traditions: Pre-colonial delicacies like kinilaw, a seafood dish similar to ceviche, have stood the test of time and continue to be enjoyed today.

An essay regarding the Philippines during the pre-colonial era. josine elinor luison 202050150 under imperial spain: pacification to resistance history is the ... non-written sources, such as oral history, or stories that are passed on from generation to generation, artifacts, oral literature or folk tales, and interviews from people who have ...

Philippine literary history from pre-colonial to contemporary_edited - Free ebook download as Powerpoint Presentation (.ppt / .pptx), PDF File (.pdf), Text File (.txt) or view presentation slides online. This document provides an overview of Philippine literature from pre-Spanish times to the Spanish period. It discusses the characteristics of pre-Spanish literature such as legends, folk tales ...

Surprisingly, with the amount of sexual freedom, no prostitution existed during the pre-colonial days. Some literature suggests that the American period—which heavily emphasized capitalism and profiteering—introduced prostitution into the country on a massive scale. 3. The People Enjoyed a Higher Form of Government.

The judgments, opinions, and commentaries of the writers may be presented in the form of essays, journals, diaries, feature articles, editorials, and the like. Some Examples of Major Forms of Literature. Genre refers to the forms of literature. ... Why is it important to learn about the pre-colonial literature of the Philippines?

THE PHILIPPINE IDENTITY: PRE VS POST-COLONIAL PERIOD. I. INTRODUCTION. The Philippines carry a long rich history filled wi th social and cultural. oppression that has deeply affected our current ...