The gender-fluid history of the Philippines
-
0:01 - 0:04I was an eight-year-old kid
in the mid-1990s. -
0:04 - 0:06I grew up in southern Philippines.
-
0:06 - 0:08At that age, you're young enough
to be oblivious -
0:08 - 0:10about what society expects
from each of us -
0:10 - 0:14but old enough to be aware
of what's going on around you. -
0:14 - 0:16We lived in a one-bedroom house,
-
0:16 - 0:18all five of us.
-
0:18 - 0:20Our house was amongst clusters of houses
-
0:20 - 0:24made mostly of wood
and corrugated metal sheets. -
0:24 - 0:27These houses were built
very close to each other -
0:27 - 0:29along unpaved roads.
-
0:29 - 0:32There was little to no
expectation of privacy. -
0:32 - 0:36Whenever an argument broke out next door,
-
0:36 - 0:37you heard it all.
-
0:37 - 0:41Or, if there was a little ...
something something going on -- -
0:41 - 0:43(Laughter)
-
0:44 - 0:46you would probably hear that, too.
-
0:46 - 0:48(Laughter)
-
0:48 - 0:51Like any other kid, I learned
what a family looked like. -
0:52 - 0:55It was a man, a woman,
plus a child or children. -
0:55 - 0:57But I also learned
it wasn't always that way. -
0:58 - 1:00There were other combinations
that worked just as well. -
1:01 - 1:03There was this family of three
who lived down the street. -
1:03 - 1:06The lady of the house was called Lenie.
-
1:06 - 1:09Lenie had long black hair,
often in a ponytail, -
1:09 - 1:11and manicured nails.
-
1:11 - 1:13She always went out
with a little makeup on -
1:13 - 1:15and her signature red lipstick.
-
1:16 - 1:18Lenie's other half,
I don't remember much about him -
1:19 - 1:21except that he had a thing
for white sleeveless shirts -
1:21 - 1:23and gold chains around his neck.
-
1:24 - 1:26Their daughter was
a couple years younger than me. -
1:27 - 1:30Now, everybody in the village knew Lenie.
-
1:30 - 1:33She owned and ran what was
the most popular beauty salon -
1:33 - 1:35in our side of town.
-
1:35 - 1:37Every time their family
would walk down the roads, -
1:37 - 1:40they would always be greeted with smiles
-
1:40 - 1:43and occasionally stopped
for a little chitchat. -
1:45 - 1:47Now, the interesting thing about Lenie
-
1:47 - 1:50is that she also happened to be
a transgender woman. -
1:51 - 1:56She exemplified one of the Philippines'
long-standing stories -
1:56 - 1:58about gender diversity.
-
1:59 - 2:04Lenie was proof that oftentimes
we think of something as strange -
2:04 - 2:06only because we're not familiar with it,
-
2:06 - 2:10or we haven't taken enough time
to try and understand. -
2:12 - 2:14In most cultures around the world,
-
2:14 - 2:17gender is this man-woman dichotomy.
-
2:17 - 2:23It's this immovable, nonnegotiable,
distinct classes of individuals. -
2:23 - 2:26We assign characteristics
and expectations -
2:26 - 2:30the moment a person's
biological sex is determined. -
2:31 - 2:33But not all cultures are like that.
-
2:33 - 2:35Not all cultures are as rigid.
-
2:36 - 2:39Many cultures don't look
at genitalia primarily -
2:39 - 2:41as basis for gender construction,
-
2:41 - 2:47and some communities in North America,
Africa, the Indian subcontinent -
2:47 - 2:50and the Pacific Islands,
including the Philippines, -
2:50 - 2:53have a long history
of cultural permissiveness -
2:53 - 2:55and accommodation of gender variances.
-
2:56 - 2:57As you may know,
-
2:58 - 3:02the people of the Philippines were under
Spanish rule for over 300 years. -
3:02 - 3:05That's from 1565 to 1898.
-
3:06 - 3:08This explains why everyday
Filipino conversations -
3:08 - 3:11are peppered with Spanish words
-
3:11 - 3:16and why so many of our last names,
including mine, sound very Spanish. -
3:17 - 3:21This also explains the firmly entrenched
influence of Catholicism. -
3:22 - 3:25But precolonial Philippine societies,
-
3:25 - 3:27they were mostly animists.
-
3:28 - 3:33They believed all things
had a distinct spiritual essence: -
3:33 - 3:38plants, animals, rocks, rivers, places.
-
3:39 - 3:40Power resided in the spirit.
-
3:41 - 3:46Whoever was able to harness
that spiritual power was highly revered. -
3:47 - 3:51Now, scholars who have studied
the Spanish colonial archives -
3:51 - 3:55also tell us that these early societies
were largely egalitarian. -
3:56 - 3:59Men did not necessarily
have an advantage over women. -
4:00 - 4:04Wives were treated
as companions, not slaves. -
4:04 - 4:07And family contracts were not done
without their presence and approval. -
4:08 - 4:11In some ways, women had the upper hand.
-
4:12 - 4:16A woman could divorce her husband
and own property under her own name, -
4:16 - 4:19which she kept even after marriage.
-
4:19 - 4:22She had the prerogative
to have a baby or not -
4:22 - 4:24and then decide the baby's name.
-
4:25 - 4:29But the real key to the power
of the precolonial Filipino woman -
4:29 - 4:32was in her role as "babaylan,"
-
4:33 - 4:38a collective term for shamans
of various ethnic groups. -
4:38 - 4:40They were the community healers,
-
4:40 - 4:43specialists in herbal and divine lore.
-
4:44 - 4:45They delivered babies
-
4:45 - 4:48and communicated with the spirit world.
-
4:49 - 4:50They performed exorcisms
-
4:51 - 4:55and occasionally, and in defense
of their community, -
4:56 - 4:57they kicked some ass.
-
4:58 - 4:59(Laughter)
-
5:00 - 5:03And while the babaylan was a female role,
-
5:03 - 5:06there were also, in fact,
male practitioners in the spiritual realm. -
5:07 - 5:11Reports from early Spanish chroniclers
contain several references -
5:11 - 5:17to male shamans who did not conform
to normative Western masculine standards. -
5:17 - 5:19They cross-dressed
-
5:19 - 5:21and appeared effeminate
-
5:21 - 5:23or sexually ambiguous.
-
5:23 - 5:26A Jesuit missionary named Francisco Alcina
-
5:26 - 5:29said that one man
he believed to be a shaman -
5:29 - 5:30was "so effeminate
-
5:31 - 5:34that in every way he was
more a woman than a man. -
5:35 - 5:37All the things the women did
-
5:38 - 5:39he performed,
-
5:40 - 5:41such as weaving blankets,
-
5:41 - 5:44sewing clothes and making pots.
-
5:45 - 5:47He danced also like they did,
-
5:48 - 5:50never like a man,
-
5:50 - 5:52whose dance is different.
-
5:53 - 5:57In all, he appeared
more a woman than a man." -
5:58 - 6:03Well, any other juicy details
in the colonial archives? -
6:04 - 6:05Thought you'd never ask.
-
6:05 - 6:07(Laughter)
-
6:08 - 6:10As you may have deduced by now,
-
6:10 - 6:13the manner in which these
precolonial societies conducted themselves -
6:13 - 6:15didn't go over so well.
-
6:15 - 6:18All the free-loving,
gender-variant-permitting, -
6:18 - 6:20gender equality wokeness
-
6:20 - 6:24clashed viciously with the European
sensibilities at the time, -
6:24 - 6:29so much so that the Spanish missionaries
spent the next 300 years -
6:29 - 6:32trying to enforce their two-sex,
two-gender model. -
6:33 - 6:37Many Spanish friars also thought
that the cross-dressing babaylan -
6:37 - 6:41were either celibates like themselves
-
6:41 - 6:44or had deficient or malformed genitals.
-
6:44 - 6:46But this was pure speculation.
-
6:47 - 6:53Documents compiled between 1679 and 1685,
called "The Bolinao Manuscript," -
6:53 - 6:55mentions male shamans marrying women.
-
6:56 - 7:00The Boxer Codex, circa 1590,
-
7:00 - 7:04provide clues on the nature
of the male babaylan sexuality. -
7:05 - 7:09It says, "Ordinarily they dress as women,
-
7:10 - 7:12act like prudes
-
7:12 - 7:14and are so effeminate
-
7:14 - 7:17that one who does not know them
would believe they are women. -
7:18 - 7:21Almost all are impotent
for the reproductive act, -
7:21 - 7:27and thus they marry other males
and sleep with them as man and wife -
7:27 - 7:29and have carnal knowledge."
-
7:30 - 7:34Carnal knowledge, of course, meaning sex.
-
7:36 - 7:38Now, there's an ongoing debate
in contemporary society -
7:38 - 7:42about what constitutes gender
and how it should be defined. -
7:42 - 7:43My country is no exception.
-
7:44 - 7:49Some countries like Australia,
New Zealand, Pakistan, Nepal and Canada -
7:49 - 7:52have begun introducing nonbinary options
in their legal documents, -
7:53 - 7:55such as their passports
and their permanent resident cards. -
7:56 - 7:59In all these discussions about gender,
-
7:59 - 8:00I think it's important to keep in mind
-
8:00 - 8:05that the prevailing notions
of man and woman as static genders -
8:05 - 8:08anchored strictly on biological sex
-
8:08 - 8:09are social constructs.
-
8:10 - 8:15In my people's case,
this social construct is an imposition. -
8:16 - 8:21It was hammered into their heads
over hundreds of years -
8:21 - 8:25until they were convinced that their way
of thinking was erroneous. -
8:27 - 8:30But the good thing about social constructs
-
8:30 - 8:32is they can be reconstructed
-
8:33 - 8:35to fit a time and age.
-
8:36 - 8:37They can be reconstructed
-
8:37 - 8:40to respond to communities
that are becoming more diverse. -
8:41 - 8:44And they can be reconstructed
-
8:44 - 8:46for a world that's starting to realize
-
8:46 - 8:52we have so much to gain from learning
and working through our differences. -
8:52 - 8:54When I think about this subject,
-
8:55 - 8:57I think about the Filipino people
-
8:57 - 9:00and an almost forgotten
but important legacy -
9:00 - 9:03of gender equality and inclusivity.
-
9:03 - 9:09I think about lovers who were
some of the gentlest souls I had known -
9:09 - 9:11but could not be fully open.
-
9:12 - 9:16I think about people
who have made an impact in my life, -
9:16 - 9:21who showed me that integrity,
kindness and strength of character -
9:21 - 9:23are far better measures of judgment,
-
9:24 - 9:27far better than things
that are beyond a person's control -
9:27 - 9:30such as their skin color, their age
-
9:30 - 9:31or their gender.
-
9:33 - 9:37As I stand here today,
on the shoulders of people like Lenie, -
9:38 - 9:42I feel incredibly grateful for all
who have come before me, -
9:43 - 9:47the ones courageous enough
to put themselves out there, -
9:48 - 9:51who lived a life that was theirs
-
9:51 - 9:55and in the process, made it a little
easier for us to live our lives now. -
9:56 - 9:59Because being yourself is revolutionary.
-
10:00 - 10:05And to anyone reeling from forces
trying to knock you down -
10:05 - 10:09and cram you into these neat little boxes
people have decided for you: -
10:10 - 10:12don't break.
-
10:12 - 10:13I see you.
-
10:14 - 10:16My ancestors see you.
-
10:16 - 10:21Their blood runs through me
as they run through so many of us. -
10:22 - 10:27You are valid, and you deserve
rights and recognition -
10:29 - 10:30just like everyone else.
-
10:32 - 10:33Thank you.
-
10:33 - 10:37(Applause)
- Title:
- The gender-fluid history of the Philippines
- Speaker:
- France Villarta
- Description:
-
In much of the world, gender is viewed as binary: man or woman, each assigned characteristics and traits designated by biological sex. But that's not the case everywhere, says France Villarta. In a talk that's part cultural love letter, part history lesson, he details the legacy of gender fluidity and inclusivity in his native Philippines -- and emphasizes the universal beauty of all people, regardless of society's labels.
- Video Language:
- English
- Team:
- closed TED
- Project:
- TEDTalks
- Duration:
- 10:51
Brian Greene edited English subtitles for The gender-fluid history of the Philippines | ||
Erin Gregory edited English subtitles for The gender-fluid history of the Philippines | ||
Oliver Friedman edited English subtitles for The gender-fluid history of the Philippines | ||
Erin Gregory approved English subtitles for The gender-fluid history of the Philippines | ||
Erin Gregory edited English subtitles for The gender-fluid history of the Philippines | ||
Camille Martínez accepted English subtitles for The gender-fluid history of the Philippines | ||
Camille Martínez edited English subtitles for The gender-fluid history of the Philippines | ||
Camille Martínez edited English subtitles for The gender-fluid history of the Philippines |