Dressing Up Our Lolos and Lolas in the 19th Century

Dressing Up Our Lolos and Lolas in the 19th Century:
On Philippine Textiles in the 19th Century by Sandra Castro,
Clothing and Power in the 19th Century Philippines by Ramon Villegas, and
Catechizing the Body(Towards a History of Manners in Colonial Philippines) by Resil Mujares


“To get a fifth-grader interested in textiles, 19th century at that, is not a straightforward task”, began Sandra Castro in “Philippine Textiles in the 19th Century”. Harder still is getting us to understand today, beyond the notion that it was “fashionable” during that time, unless we try to examine thoroughly and thoughtfully the economic, political and social conditions of that era, why our lolos, and especially our lolas dressed the way they did in the 19th century.

Castro presented a simplified technicalization, a helpful tool not only for elementary teachers of Araling Panlipunan, Home Economics and Art, but also a practical reading to anybody who is, at least, interested where, what and how textiles were made then. Aside from her procedural description of cotton weaving and the types of looms used, she went on to explain the different kinds of fibers made from abaca, pineapple and raw silk, as well as the different types of decorative techniques applied in needlework. Her presentation prods the beginner to actively imagine the production process of these fabrics, or even relate and compare to the present, the texture, the volume, the accessibility and the beauty of textiles and clothing in that period.

While it is interesting to note that, though imported fibers were available and accessible in the 19th century, “the average Filipino bought local handwoven fabrics”(Castro), or probably used those woven in their own homes, if they were not selling these to wealthy or foreign patrons, it is likewise interesting that though the Filipinos then were regarded as Indios, and looked down upon, “Some foreign merchants in those days actually studied the Filipino style of dressing, their color preference and design preference, so they would know what type of industrial fabrics they could sell here”(Castro). What takes the bag for interesting though, are the questions brought on by this statement: Did they study the ilustrados or the indios? What measures did they use in the conduct of their study? What results and responses did their study elicit?

As Ramon Villegas in his essay “Clothing and Power in the 19th Century Philippines” concluded, “It is important to see that the ilustrado were a minority, and the majority of the population were different, wore other clothes, and had their own aspirations”. Briefly, he ran through the economic conditions, the political structure and the social structure in 19th century Philippines and its relation to clothing. Defining social class distinctions and gradations to these, as the “Spaniards were very conscious of race”, he qualified that “these divisions were sheer, permeable, flexible and transcendable”. Hence, it can be rationally construed that an indio, by circumstances of his birth, can possibly hurdle that barrier and be an ilustrado, if he attains a superiority in reference to his educational background. It could be a difficult hurdle, considering the racially discriminating nature of the colonizers and the entailment of some form of wealth in ensuring that one is not only well-educated, but also well-traveled. In effect, upon crossing that barrier, the newly recognized ilustrado, his family included, would, in all probability, give importance to the new unspoken privileges that go along with the new title, and what better and faster way of showing this distinction than wearing a proud change of clothes.

As some sort of criteria for excellence, Villegas enumerated six(6) aesthetic principles in clothing and ornaments in 19th century Philippines: 1)pinaghirapan; 2)kitkit; 3)naaaninagan; 4)nakalaylay; 5)nakalutang; 6)pinagpatong-patong. Aside from these, “Two decorative details deserve mention: the use of bitin-bitin and the pakalansing”. What is so amusing though, is the allusion to the three(3) obsessions regarding clothing in that period since they still seem so alive in this age of Pentium 4’s and cellular phones: nababakas, pagkamaaliwalas, and bango.

These obsessions, along with the other cited principles are what 19th century Filipinos try to fulfill to consider themselves presentable or “bihis” or “gayak” or “hiyas”. One could not help but think how “maporma” and “posturyosa” we were and still are as a people, and try to rationalize if this can be attributed to our pre-colonial ancestors or the effect of the Spaniard’s “‘civilizing’ their new subjects in their image”(Mujares)

In “Catechizing the Body: Towards a History of Manners in Colonial Philippines”, Resil Mujares spoke of how the pre-Spanish Filipinos used their bodies as a media of art, magic, and power. They had decorated their bodies with jewelries and tattoos, but these were not the only signs of culture noted: “Even Antonio Pigafetta… observed that the people they had ‘discovered’ were not only at ease with strangers, but wise in the graces of social intercourse”(Mujares). However, their ways were unacceptable, and so, in the name of colonization and Christianization, the Spaniards went on to “control, regulate, and create order out of what was [conveniently] perceived to be ill-formed, unchaste, and archaic”.

Strengthened by the medieval Christian idea that the “body was important as a vessel of the soul and medium through which access to the divine is possible”(Mujares), these books of conduct were some of the strongest tools used to regulate the body’s appearance, movements and thoughts, even in private spaces(Come to think of it, it is not a bad idea on the part of the colonizer to have well-mannered, predictable, docile and obedient colonials). The modes of dressing, especially that of the women were also, in effect, affected:“it was not enough for a woman to be chaste, she must appear chaste.(Mujares).

However, these rigid rules could not possibly be sustained by the Church. Aside from the fact that it has become evident that the attempt to propagate a life of holiness among indios is only half-hearted and burdened with racial and gender biases, came the advent of more developed laws, educational, political and police systems. Here, Villegas and Mujares were in agreement that advancement in the field of economics, politics, and education all lead up to changes in culture, including styles of clothing. The new Filipino elite then were not only comfortable wearing the clothes worn by their colonizers, to emphasize their difference, to be “angat sa iba”--like the present softdrink advertisement --they “developed their own distinctive fashion from a variety of foreign and native clothing materials”.

Imagining dressing up my lolo and lola in the 19th century would be challenging, since my knowledge of my family history does not stretch that far. Realizing that, maybe re-thinking and analyzing history should start in one’s own backyard, and to compensate, I would immediately start my son off with the culture of fishballs, isaw, texting, tie-dyed, and flared jeans, and e-mails --as soon as he is old enough to understand(he’s two yrs old). Who knows, these might be valuable information in the future.