ACTIVITY

1. Describe Ancient Filipinos as being presented in Amaya in terms of:

1.1 Society (composition/hierarchy/caste system)
Amaya has a society like a ancient times they shows us how beautiful or
resourceful have our country. They have a system that other people called "uripons" or
slaves and others are women that are working on farm. They can sold their slaves through
money or gold to other banwa or barangay. The leader of each banwa called "Datu". The
datu protecting their daughter through locking up their daughter to a room so that no one
can see and when it comes to courting them and after a wedding they will be free, that
system called binukot. Amaya is one of the girl who experience this.
1.2 Politics and Government (including relationship with other barangays)
After I watched Amaya, they have a relationships with other barangay or banwa.
Rajah Mangubat is like a President or Mayor of every banwa or barangay he conquered
and every datu of each banwa or barangay represents like a Barangay Chairman of this
present times. The government they have is like a covering a barangays and then whoever
conquered the barangays or banwa. He is going lead all of that.
1.3 Laws and Ethical standards
The laws in Amaya's film as I watched it. When the Man touch a girl's hair, it
gives me attention because it shows how they value their women. The thing that laws
have on ancient times is when you don't do a thing that can oppose your Rajah or Mayor.
The ethical standards I watched when they have a good behaviour and respect to higher
ups positions like a Bai, Dian, Datu, Rajah.

1.4 Culture
A culture that has amaya is like on Ilo-Ilo City because they a system called
binukot or special kind of princess. The culture that has Amaya is resourceful though
merciless because they treating the slaves lie animals rather than humans.
1.5 Religion
Every people on banwa or barangay they worship "aba or umalagad" it’s like they
God. They worship their "Ninuno" so that Umalagad guides who worship him.
1.6 Physical characteristics (per group as identified in the composition of society)
 The physical characteristics of Amaya's film is that the girls are covered on
clothes and we can see that how protective when it comes to their Bai or Binukot so that
Ginoo's can't see their faces when Ginoo's are courting to them. Others have no clothes
like uripons but we can see the hair that is so very long so that it will protect their body
well.
2. Describe Ancient Filipinos as being described by Plasencia in his account in terms of:
1.1 Society (composition/hierarchy/caste system)
Ancient Filipinos always had people to lead them. They were called Datu. Datu’s
commanded them in wars they were like generals or captains. They were well respected
and reverenced. Anyone who commited a crime against them, or spoke ill of them were
severely punished. Next to the Datu are the Maharlikas. They are Free-Born and do not
pay any taxes. Next to the Maharlikas are the Commoners or the Alipining Namamahay
They live in their own houses and are lords of their own properties and gold. Last of the
hierarchy is the Slaves or Aliping sa Guiguilir. They serve masters in their houses or
lands and can also be sold.
1.2 Politics and Government (including relationship with other barangays)
The unit of government are called Barangay ruled by a chieftain and consists of 30-
100 families together with their relatives and slaves. The chieftain role is to implement
justice, ensure order and give protection to his subjects. Disputes between individuals and
other barangays were settled by a court made up of the chieftain and a council of elders.
The 1st son of the chieftain inherits his father’s position; if the 1 st son dies the 2nd son
succeeds his father. In the absence of a male heir the eldest daughter will assume the
position.
1.3 Laws and Ethical standards
No one belonging to another barangay would cultivate them unless purchase or
inheritance. The lands on the tingues, or mountain ridges, are not divided, but owned in
common by the barangay.
They had laws by which they condemned to death a man of low birth who
insulted the daughter or wife of a chief; likewise witches, and others of the same class.
They condemned no one to slavery, unless he merited the death-penalty. As for
the witches, they killed them, and their children and accomplices became slaves of the
chief, after he had made some recompense to the injured person. All other offenses were
punished by fines in gold, which, if not paid with promptness, exposed the culprit to
serve, until the payment should be made, the person aggrieved, to whom the money was
to be paid. This was done in the following way: Half the cultivated lands and all their
produce belonged to the master. The master provided the culprit with food and clothing,
thus enslaving the culprit and his children until such time as he might amass enough
money to pay the fine. If the father should by chance pay his debt, the master then
 claimed that he had fed and clothed his children, and should be paid therefor. In this way
he kept possession of the children if the payment could not be met. This last was usually
the case, and they remained slaves. If the culprit had some relative or friend who paid for
him, he was obliged to render the latter half his service until he was paid—not, however,
service within the house as aliping sa guiguilir, but living independently, as aliping
namamahay. If the creditor were not served in this wise, the culprit had to pay the double
of what was lent him. In this way slaves were made by debt: either sa guiguilir, if they
served the master to whom the judgment applied; or aliping namamahay, if they served
the person who lent them wherewith to pay.
1.4 Culture
The slaves are called Aliping Saguiguilid. The Aliping Sauguilid serve their
master in his house or in his cultivated lands. They can also be sold. The master grants
them a portion of their harvest, provided that he has profited of from their industry to
keep them faithfully working. For this reason servants born in their master’s house are
occasionally, if ever, sold.

Dowries are given by the men to the women's parents. If the latter are living, they
enjoy the use of it. At their death, provided the dowry has not been consumed, it is
divided like the rest of the estate, equally among the children, except in case the father
should care to bestow something additional upon the daughter. If the wife, at the time of
her marriage, has neither father, mother, nor grandparents, she enjoys her dowry—which,
in such a case, belongs to no other relative or child. It should be noticed that unmarried
women can own no property, in land or dowry, for the result of all their labors accrues to
their parents.

In the case of a divorce before the birth of children, if the wife left the husband for
the purpose of marrying another, all her dowry and an equal additional amount fell to the
husband; but if she left him, and did not marry another, the dowry was returned. When
the husband left his wife, he lost the half of the dowry, and the other half was returned to
him. If he possessed children at the time of his divorce, the whole dowry and the fine
went to the children, and was held for them by their grandparents or other responsible
relatives. As for inheritances, the legitimate children of a father and mother inherited
equally, except in the case where the father and mother showed a slight partiality by such
gifts as two or three gold taels, or perhaps a jewel.

1.5 Religion
They have the name Simbahan, which means temple or place of adoration; but
this is because, formerly, when they wished to celebrate a festival, which they called
pandot, or “worship,” they celebrated it in the large house of a chief.
In all the villages, or in other parts of the Filipinas Islands, there are no temples
consecrated to the performing of sacrifices, the adoration of their idols, or the general
practice of idolatry. It is true that they have the name simbahan, which means a temple or
 place of adoration; but this is because, formerly, when they wished to celebrate a festival,
which they called pandot, or “worship,” they celebrated it in the large house of a chief.
There they constructed, for the purpose of sheltering the assembled people, a temporary
shed on each side of the house, with a roof, called sibi, to protect the people from the wet
when it rained. They so constructed the house that it might contain many people—
dividing it, after the fashion of ships, into three compartments. On the posts of the house
they set small lamps, called sorihile; in the center of the house they placed one large
lamp, adorned with leaves of the white palm, wrought into many designs. They also
brought together many drums, large and small, which they beat successively while the
feast lasted, which was usually four days. During this time the whole barangay, or family,
united and joined in the worship which they call nagaanitos. The house, for the above-
mentioned period of time, was called a temple.
Among their many idols there was one called. Badhala, whom they especially
worshiped. The title seems to signify “all powerful,” or “maker of all things.” They also
worshiped the sun, which, on account of its beauty, is almost universally respected and
honored by heathens. They worshiped, too, the moon, especially when it was new, at
which time they held great rejoicings, adoring it and bidding it welcome. Some of them
also adored the stars, although they did not know them by their names, as the Spaniards
and other nations know the planets—with the one exception of the morning star, which
they called Tala. They knew, too, the “seven little goats” [the Pleiades]—as we call them
—and, consequently, the change of seasons, which they call Mapolon; and Balatic, which
is our Greater Bear. They possessed many idols called lic-ha, which were images with
different shapes; and at times they worshiped any little trifle, in which they adored, as did
the Romans, some particular dead man who was brave in war and endowed with special
faculties, to whom they commended themselves for protection in their tribulations. They
had another idol called Dian masalanta, who was the patron of lovers and of generation.
The idols called Lacapati and Idianale were the patrons of the cultivated lands and of
husbandry. They paid reverence to water-lizards called by them buaya, or crocodiles,
from fear of being harmed by them. They were even in the habit of offering these animals
a portion of what they carried in their boats, by throwing it into the water, or placing it
upon the bank.
1.6 Physical characteristics (per group as identified in the composition of society)
A Datu must be the strongest, bravest, wealthiest or the wisest among the people
of a barangay. The Maharlika were a martial class of freemen. Like the Timawa, they
were free vassals of their Datu who were exempt from taxes and tribute but were required
to provide military service. In times of war, the Maharlika were obligated to provide and
prepare weapons at their own expense and answer the summons of the Datu, wherever
and whenever that might be, in exchange for a share in the war spoils (ganima). They
accompanied their ruler in battles as comrades-at-arms and were always given a share.
1/5 of the spoils goes to the Ginoo and the 4/5 will be shared among the Maharlikans who
participated, who in turn will subdivide their shares to their own warriors.
 The Maharlika may also occasionally be obligated to work on the lands of the Datu and
assist in projects and other events in the community. Aliping Namamahay refers
to alipin that had their own houses, which was usually built on the property of their
masters. They were also known as tuhay, mamahay, or tumaranpoc (Spanish
spelling: tumaranpoque) in Visayan, literally means "house dweller" or "villager." They
were not at all slaves, as they were often only obligated to pay a percentage of their
earnings or harvests (known as handog in Tagalog and buhis in Visayan, 'tribute' and 'tax'
respectively) to their masters and no more, thus making them more similar to the
medieval European serfs and commoners. They may sometimes be called upon by their
masters for harvesting, sowing fields, building new structures, or for aid in emergencies,
though these were usually not part of their obligations. They could also freely buy their
way out of debt and could marry without the consent of their masters. In the Visayas,
some tuhay might also serve their masters in war, like the horohan. Aliping Saguiguilid
refers to unmarried alipin without a house and whose existence was completely
dependent on the graces of their masters. They were also known
as tomataban, alalay, hayohay, or ayuey in Visayan (meaning "servant", "assistant", or
"follower"). They could only marry with the consent of their master (rarely given for
female alipin sa gigilid). Once married, an alipin sa gigilid became an aliping
namamahay, as the master was not obligated to feed and house the family of the latter.
Their obligations (i.e. services) could also be transferred or sold to another master.Most
of the people belonging to this class were the unmarried children of aliping namamahay,
or were unransomed captives taken from wars or raids (bihag).

4. What are the possible biases and limitations committed by Plasencia in describing
Ancient Filipinos? same with Amaya's film.
For Plasencia, it was the simple fact that he is a friar/priest, he was biased to the
catholic faith. He will do everything that would satisfty him and his comrades. The ancient
cultures does not seem to be shown nor mentioned when it comes to Amaya, a fictional tale of a
girl with a twin snake and Rajah Mangubat intends to have a war with her that prevents him from
ruling. The tale tells us that their paths will eventually cross and they will fight with each other.
5. What circumstances could affect the credibility of each historical source?
Owing to various viewpoints that ca trigger a shift in the meaning of the
documents, the integrity and credibility of the document can be affected. The real nature and
meaning of the document can vary as individuals have different perspectives of events.
6. Give the contribution and relevance of both historical sources in understanding the
grand narrative of Pre-Spanish Philippine history.
The Amaya film thought us how to be a great leader and that we should protect the
ones that we love no matter the circumstance. Like any other colonial text written in the Spanish
Colonial Period. “The Custos of the Tagalogs” were purposely made to eroticize the tagalog
natives. Clearly fed with politics and propaganda operated with a western –outsider’s gaze,
which would make the text more appealing to them.