The Social Construction of the Filipino Woman
Prior to the Spanish colonization, Filipino women were viewed highly due to popular
consciousness as well as the native legend of creation, which states that both man and woman
emerged at the same time as opposed to the biblical account of creation. This is demonstrated
in Guerrero-Napkil and Castillo’s statements wherein the former declares a Filipino woman’s
worth and the latter sets the boundaries of a Filipino woman’s life to just ten aspects such as to
get married, have children, and subordinate yet equal. Despite this, their statements were not
concrete leaving room for misinterpretation to which society is always susceptible to and this
was best shown when women’s rights and privileges were taken away during the Spanish
colonization effectively robbing Filipino women as well as changing the way people viewed
them.
In line with this, Pierre Macherey and his views on the Althusserian concept of
ideological state apparatus allows us to decipher and assess the effects and manifestations of
colonial mentality in order to reveal the ideological apparatus such as family, education, or
culture behind Filipino compliance. Due to colonialism, contrasting cultural constructs inevitably
occur and therefore, confuse the views on and experiences of Filipino women. In order to
eradicate this, it is important for us to defy and destroy imperial authority as well as be aware of
any inconsistencies and half-truths in beliefs, ideas, or principles.
Women were once called the “queen of the home” or “the power behind the throne”. As
stated in the article, this power equates to dominating the home and family businesses—one of
which only Filipino women seemed to have as opposed to other Asian and even Western
women. Despite this superiority, it seems that that power has now been reduced to being the
“central figure of the family” which denotes giving her husband the illusion that he is the “lord”
and “master” of his household despite sharing equal status with him. This is further illustrated in
the spheres of activity within the household specifically, the husband’s responsibilities include
support of his wife and family while the wife is in charge of household affairs. The wife’s reduced
power is explicitly visible especially since a wife being anything other than a housewife poses as
a threat to the husband and results in tension between the two.
When it comes to family decision making, the role of the Filipino woman still remains
ambiguous. Despite the differences in spheres of influence both the wife and husband hold,
they both still emerge as coequal in family decision making according to Mendez and Jocano.
They say it is egalitarian and yet, they contradict themselves by saying that the wife holds a high
position but the husband should not be bothered. This is further illustrated in the situation
wherein should a conflict occur between the husband and the wife, the husband has the last say
while the wife merely complies—far from egalitarian.
Functionalism is when each aspect of society depend and interact with each other in
order to contribute to the overall stability and functioning of that society. Due to past beliefs and
vestiges of colonial mentality, Filipino women have been placed at a disadvantage of which not
many are aware about. In order to grasp and understand the social construction of the Filipina
woman, it is essential to further explore the various influences of feminism and phenomenon
other than egalitarianism, consensus, and complementarity.
Sarmiento, Miguel Gabriel E.
1. 2 women that parallel how he perceived women (Sisa & Juli)
One of the most memorable women in Filipino literature that parallels how Rizal perceived
women in his letter is Sisa. Despite her inability to stand up to her abusive husband as well as
her ill fate, one could see throughout the story her unending love for her children. In Rizal’s
letter, he explains how the child of a woman roots from her actions—that should a woman be
courageous enough to seek the light, her children would follow suit and be brave enough to
protect his mother and his country. This is embodied in Basilio. With his diligence and
intelligence, he was not blind to the government’s corruption and the faults of society. In
choosing the path of medicine, he spent his time giving to the needy and helping the poor.
In his letter, Rizal also talks about the ideal qualities Filipino women must possess which the
daughter of Kabesang Tales, Juli, almost perfectly embodies. She is quiet and reserved and
only wishes to go to school, make sure her family is safe, and marry Basilio. However, one of
her most notable qualities is her selflessness. In willing to surrender her possessions, her future,
and her body to save her loved ones, one can see how self-sacrificing Juli is.
2. 3 women that contrast
Rizal’s letter points out how Filipino mothers should teach their children love of God, country,
and fellowmen. One character that stands out in contrast to this is Dona Victorina. Despite being
an Indio, she does not love nor is she proud of where she comes from—going so far as referring
to them as a separate race. Instead, she tries to look, dress, and act as European as possible.
Her attitudes and beliefs towards Indios also lead her to believe that the Filipinos will always be
enslaved. As the child of a woman really does root from her actions, these attitudes and beliefs
have unfortunately also been passed down to her niece, Paulita Gomez.
In the care of her aunt as well as in a privileged environment, Paulita Gomez was raised to be
immature, spoiled, and entitled. Even more so, she emulated those around her who only spoke
ill of the country she grew up in. Growing up, she met two romantic prospects, Isagani and
Juanito Pelaez. In Rizal’s letter, he says that young women should choose wisely who to love
and share her thoughts with—a man who can protect her with a mind noble enough to withstand
being enslaved. He also says that women should encourage her partner to be courageous and
honorable which Paulita failed to do when she married Juanito Pelaez instead of Isagani for fear
of the latter’s patriotism, illustrating how little—if at all—hope she has for the Philippines’ future.
Lastly, one of the two most memorable women in Filipino literature—Maria Clara. Although her
name and image has become the symbol for the traditional, feminine ideal, she is anything but.
She symbolizes the purity and innocence of a sheltered native woman with childish simplicity
but in the same vein, her modest and easily-fainting character proved to be the greatest burden
on the Filipina. Growing up, it was common to hear the phrase “dapat katulad ka ni Maria Clara,
mahinhin.” The culture of Maria Clara only encouraged Filipinas to be submissive and quiet and
discouraged them from the image Rizal had of women in his letter—these women do not just
bow their heads to every order, smile timidly at insults, nor do they find solace in humble tears.
