Marya Svetlana T . Camacho
I am based in Manila. I hold a Ph.D. in History from the University of Navarra with a dissertation consisting of a proposographical study of the judges of the Audiencia of Manila and their functions.
After that I focused on women in the Spanish colonial Philippines, their education and the feminine ethos that permeated it. From there I have branched off to marriage in the same period, particularly the introduction of canonical marriage and its adaptation to indigenous values and customs. I am especially interested in the processes of adaptation and the intersection of normativities (European, Christian, indigenous, Southeast Asian) in colonial society. This interest has obliged me to expand my chronological scope to pre-colonial culture and society.
Phone: +636386370912
Address: University of Asia and the Pacific
Pearl Drive, Ortigas Center
1605 Pasig City Philippines
After that I focused on women in the Spanish colonial Philippines, their education and the feminine ethos that permeated it. From there I have branched off to marriage in the same period, particularly the introduction of canonical marriage and its adaptation to indigenous values and customs. I am especially interested in the processes of adaptation and the intersection of normativities (European, Christian, indigenous, Southeast Asian) in colonial society. This interest has obliged me to expand my chronological scope to pre-colonial culture and society.
Phone: +636386370912
Address: University of Asia and the Pacific
Pearl Drive, Ortigas Center
1605 Pasig City Philippines
less
Uploads
Papers
with the critical importance of parental intervention in marriage choices among Filipino natives. This extension of royal jurisdiction in marriage, which for centuries had belonged to ecclesiastical jurisdiction, confronted the Church’s defense of freedom of marriage as essential for its validity. Against the backdrop of legal-moral doctrine on freedom of consent and obedience to parents, on the one hand, and sociocultural values related to marriage on the other, this article examines how the Real Pragmática was understood and applied in the territory of the archdiocese of Manila through some cases processed in the ecclesiastical tribunal approximately in the first decade of implementation.
The notion and practice of claustration of women existed in pre-colonial societies in the Philippines. The secluded maiden or binukot, usually renowned for her beauty and special skills in womanly arts and knowledge of the community’s lore, was prepared to be a prize bride for a husband equally of high status. The binukot’s special location both physical and spiritual was also identified with access to the supernatural realm.
The term binukot is found in lexicons of various Philippine languages from the seventeenth to the nineteenth centuries, suggesting the continuance of the practice. The Spanish missionaries who authored those linguistic works easily associated the binukot with the Catholic cloistered nun or the beata of the beaterios-recogimientos created during the colonial period. The value of recogimiento characterized by modesty and domesticity would gain acceptance as central to the feminine ethos in colonial society. The shift in emphasis from one that sought to understand indigenous society and culture to one that explained Catholic practice is not only chronologically significant but also indicative of changing mentalities and values.
with the critical importance of parental intervention in marriage choices among Filipino natives. This extension of royal jurisdiction in marriage, which for centuries had belonged to ecclesiastical jurisdiction, confronted the Church’s defense of freedom of marriage as essential for its validity. Against the backdrop of legal-moral doctrine on freedom of consent and obedience to parents, on the one hand, and sociocultural values related to marriage on the other, this article examines how the Real Pragmática was understood and applied in the territory of the archdiocese of Manila through some cases processed in the ecclesiastical tribunal approximately in the first decade of implementation.
The notion and practice of claustration of women existed in pre-colonial societies in the Philippines. The secluded maiden or binukot, usually renowned for her beauty and special skills in womanly arts and knowledge of the community’s lore, was prepared to be a prize bride for a husband equally of high status. The binukot’s special location both physical and spiritual was also identified with access to the supernatural realm.
The term binukot is found in lexicons of various Philippine languages from the seventeenth to the nineteenth centuries, suggesting the continuance of the practice. The Spanish missionaries who authored those linguistic works easily associated the binukot with the Catholic cloistered nun or the beata of the beaterios-recogimientos created during the colonial period. The value of recogimiento characterized by modesty and domesticity would gain acceptance as central to the feminine ethos in colonial society. The shift in emphasis from one that sought to understand indigenous society and culture to one that explained Catholic practice is not only chronologically significant but also indicative of changing mentalities and values.
This study examines some of the means by which colonial authorities sought to refashion the institution of matrimony according to Spanish, Catholic norms in the late seventeenth century up to the late eighteenth. Examples of institutional means were the visita a la tierra undertaken by magistrates of the Audiencia, the diocesan visitation by the bishop, both of which enabled colonial authorities to know the situation in provincial localities; and the beaterio for women. The critical role with regard to marriage that parish priests played is included in this study insofar as it is reflected in manuals meant for their use. Matrimonial cases give some indication of the extent to which canonical marriage was recognized by the lowland indigenous population and enforced by the Catholic Church. The cases presented are illustrative, even if sketchily, of social conditions and practices among indios and mestizos de sangley. Emerging as a central concern in relation to marriage and, through marriage, to social order, are women and feminine values.