From the various stories of abuse, attempts to control, and the denial of their rights, it is not an exaggeration to say that women have long been subjected to the ugly, unfair, unjust, and biased side of the world. Throughout history women have been obscured to a prevailing conception that they are somewhat inferior to their male counterparts in the grand tapestry of human civilization. Despite their various efforts, they always seem to take a step-back and are often relegated to the background. This is particularly true in politics as the annals of leadership, governance, and power are predominantly filled with men. However, what if I told you that this has not always been the case? That hidden behind the celebrated accounts of men are the untold stories of women’s achievements and leadership roles languished in the shadows, waiting to be discovered. Buried deep within the rich historical narratives of the Philippines, a remarkable and often overlooked truth emerges: the first ruler of the Filipino people was a woman. Despite the prevailing social constructs that cast women in subservient roles, her indomitable spirit and visionary leadership proved that gender is not a determinant of power and influence. Join us as we unveil the remarkable tale of this trailblazing Filipino queen, revealing a chapter of history that has long been overlooked, rewriting the narrative of women's roles in society.
Before the infamous Spanish occupation, women were individuals who were held in high esteem by the people in their respective societies. As mentioned in the by Saldanhana in the records of the Expedition to the Malucas Islands (1601-1602), women were seen as a threat by the Spaniards as they held control over their people unlike anything they’ve seen before. To the eyes of the patriarchal conquerors, it was bizarre to see how people were willing to follow the so-called priestesses by mere religious and superstitious beliefs. Hence, Chirino, the head of expedition, came up with the idea of converting the ‘heathen priestesses’ to Christianity in order to gain a foothold in the unexplored island (Limasawa for future references). By doing so he would lessen the risk of rebellion while also staying on the good side of the natives.
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In the process of negotiating for his plans to come into fruition, Chirino decided to meet with the leader of the tribe where he would be, according to his own words, stupefied. There he would be welcomed by a group of warriors who surround a beautiful dark woman with an imposing yet slender figure covered in tattoos (Saldanhana et. al, 1601-1602). At first, he would mistake the woman as a servant but would then be slapped by the truth, literally, as he would be attacked by one of the warriors and corrected to refer to the woman as ‘Rajah’. A matriarchal society run by women, that was what Chirino would confirm from this encounter. He would then proceed with his plans of converting the people, the priestesses specifically, to Christianity citing its alleged benefits. He would fail to convince them a couple of times; however, he would ultimately succeed, even converting their ‘Rajah’ to Christianity which allowed her people to follow suit. In celebration of his accomplishment, Chirino demolishes the little buildings dedicated to the anitos and would bring missionaries to spread the word. All the heathen priestesses are converted and now lead exemplary Christian lives (Saldanhana et. al, 1601-1602).
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The preeminent status women held in society during the pre-colonial period garnered them immense respect and admiration from the people. Their inherent wisdom, discernment, and remarkable skills made them revered figures capable of influencing the lives of the people around them. Women in the past, particularly heathen priestesses, were renowned for their modesty, virtue, and connection to the spiritual realm. Considered spirit mediums, they served as conduits between the physical and metaphysical worlds, channeling divine messages and guidance. These spiritual insights and ability to commune with ancestral spirits that they possessed bestowed them with great authority and power to shape the beliefs and practices of their communities. Other than that, their influence extended beyond the spiritual realm, as they often play crucial roles in mediating conflicts, offering counsel in governance matters, and upholding cultural norms.
In an excerpt from Vicente de Salazar’s Historia de el Santissimo Rosario, as cited by Blair and Robertson in their book "The Philippine Islands 1493-1898," it was mentioned that a village faced a rare situation after seven years of its establishment. Within the community, there were individuals who had adopted Christian beliefs, while others still adhered to heathen practices. However, on the day of the Ascension of the Lord in 1615, a significant event unfolded. The Christian residents found themselves abandoned by their fellow villagers, who had been influenced by a formidable native heathen priestess. Driven by her determination to preserve the cultural traditions of the community, this priestess actively dissuaded the villagers from embracing Christianity. Her persuasive act eventually swayed the townspeople, leading them to renounce their newfound faith. This turn of events caused great distress to the Cagayan fathers, who had invested considerable efforts in converting them from their heathen beliefs to Christianity (de Salazar, 1670-1700). This account from de Salazar’s work provides evidence to support the idea that heathen priestesses stood as exemplars of female power, wisdom, and spirituality in a world where women’s voices were highly regarded.
Furthermore, the claim was supported by the accounts of a priest from the 16th century, who visited the Philippine village of Caibabayan, where an influential woman was said to have resided. According to the priest, Father Gaspar de San Agustin, he was driven by his own apprehension to visit the village and, upon arrival, he was told that the woman was a “catalona” or priestess. Father Gaspar further explains that upon his arrival, he found no present evil, but only the report of past things. He sought to reestablish the reputation of the person whom they defamed (Chirino, 1604-1605). This account suggests that the woman in Caibabayan was a ruler, or at least a powerful figure in the region. This is further corroborated by the fact that the people of the village referred to her as a “catalona,” which is a term that was used to refer to the rulers of the Philippines during the 16th century. The term is derived from “cata-lona”, meaning “wife of the ruler” in the Tagalog language. In addition, the fact that Father Gaspar sought to reestablish the reputation of the person whom they defamed speaks to the fact that he saw her as a figure worth respecting, and that she was likely a leader in the village or region. This evidence shed light on the profound possibility of the first Filipino ruler being a woman, challenging conventional historical narratives (Chirino, 1604-1605).
The assertion gains further credence when considering other historical records. Notably, the Spanish chronicler Antonio de Morga wrote about a woman ruler named Urduja, who reputedly reigned over Pangasinan and neighboring regions during the 16th century (Sucesos de las Islas Filipinas, 1609). Such accounts indicate that women in leadership roles were not uncommon in the Philippines during this era.
Moreover, in a society dominated by patriarchal norms, the friars exerted their authority with an iron fist, imposing strict religious doctrines and exploiting the local population. Yet, amidst this oppressive environment, women emerged as the unsung heroines of resistance, fearlessly challenging the status quo and inspiring their fellow countrymen to rise. Caquenga, a cunning woman of intellect, used her mystical powers to awaken the spirits of the land and inspire a resurgence of ancestral rites and traditions. Her compelling words resonated deeply with the people, causing many to turn away from the teachings of the divine law and embrace the wisdom of their forebears. Caquenga cultivated strategic partnerships, particularly with women who held positions of power and influence by deftly maneuvering through the intricate web of alliances and rivalries. With fervor and determination, they organized clandestine gatherings and secret meetings, leveraging their positions within society to mobilize the masses and galvanize support for the cause of freedom. The impact of these remarkable female leaders reverberated throughout the revolution. They skillfully exploited their positions as priestesses and sorceresses to manipulate the enemy's superstitions, employing mystical rituals to deceive and undermine their authority. By tapping into their ancestral knowledge, these visionary women helped shape the narrative of the revolution and secure the support of the masses. They fearlessly raised their voices, crying out for "Liberty!" as they sought refuge in the mountains, laying the foundation for a new era of independence ( Salazar, 1742).
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In conclusion, the historical evidence and accounts presented strongly suggest that the first ruler of the Filipino people was a woman. Despite the prevailing social constructs that relegated women to subservient roles, these remarkable women defied expectations and demonstrated visionary leadership. They commanded respect and admiration from their communities, not only for their spiritual connections and wisdom but also for their ability to mediate conflicts and uphold cultural norms. The stories of these influential women challenge conventional historical narratives and shed light on the overlooked role of women in shaping the destiny of the Philippines. Their courage and resilience continue to inspire us today, rewriting the narrative of women's roles in society and emphasizing that gender is not a determinant of power and influence.
