Women and the Word
Panel Presentation by Fe Musgrave
Mount St. Mary’s College, LA
June 6, 2009
First of all I want to clarify that because of the diversity of Asia - this presentation is not THE “Asian perspective but AN Asian perspective - particularly Filipino. Even this needs to be qualified , considering that the Philippines is composed of over 7,000 islands (depending on whether it’s high-tide or low-tide), and has around 1,000 spoken dialects.
I was born in Central Philippines, of the Visayas region in the island of Cebu, where Magellan and company were discovered floating in the Pacific by my great-great-great grandmothers and grandfathers.
Anyway, let me start with 2 episodes:
Episode # 1
I had the privilege of taking my 8-yr old niece for a day to the parish where I worked. She enjoyed the movements we did around the parish ground. The following day my sister called and said that her daughter was very impressed with Auntie Fe. She told her:
“Mom, Auntie Fe has the key that can open any door in the church!”
WOW – what an affirmation! Hopefully a futuristic reality! I took her to the movie for that observation.
But before we rejoice on that one, listen to
Episode #2
In preparation for this event , I did an ethnographic interview with one of the Asian Communities together with their chaplain. I asked how they perceive the role of women in the church is. The clergy quickly answered ‘to cook for the priest.’ I was ready to be ‘upset’, but the rest of the women laughed and said ‘it’s true- back home.” I have to take myself ‘back then, back home’ – to see the truth in that statement. In fact the 2nd Plenary Council of the Philippine Church in 1991 made specific in a statement regarding the role of women:
“She should not only arrange the altar with flowers. She should not only serve merienda (snacks). She should not only sew vestments for the priest. She should not only launder the altar linens. She should take an active part in the decision-making of the Catholic Church, and in the implementation of those decisions.”
Wow, the demands of a super woman – not one task was taken out!
These incidents reflect the two voices - two perspectives that I have to be always mindful of as a Filipino-American woman in professional ministry in the American Catholic Church. Ms. Schussler-Fiorenza in her paper “Discipleship of Equals” refers to a statement by a Pakistani feminist:
‘a women’s movement needs to be perceived as rooted in the
cultural reality of the society in which it operates.’
So, what is the “Memory of Filipino Women” which contributes to the ‘cultural reality’ of the modern day Filipino women particularly in ministry?
Let’s look at a brief historical background. I refer to an article 1 of Sr. Marilena Narvaez, SSS, who served at one point as Consultant - Catechesis in the Filipino Perspective, at the Office of Religious Education in this archdiocese. She writes: that the development of the present day Filipino woman is very intertwined with the colonial history of the Philippines. She cited Carmen Nakpil’s writing in the Philippine Quarterly that “the Filipina is very diverse in looks and psyche because there have been three major male figures in her past: her Asiatic ancestor, the Spanish friar, and the Americano. The Filipino woman echoes all of these influences in her person, making her distinctly unique and different from other Asian women.” Let us explore these three ‘figures.’
The pre-colonial Philippine society accorded women with enormous power alongside men . Starting with the Filipino creation myth story entitled “Malakas and Maganda,” which literally means “Strong and Beautiful” – symbolizes an idealized gender relationship, characterized by equality and compatibility. According to this myth, the man and woman emerged simultaneously from a bamboo pole that was broken open by a great primeval bird.
Women were given esteemed status as they enter into a marriage pact. The bridegroom was required to give a substantial dowry to the bride, a reverse custom in comparison to other parts of the world. This is still true today, -although in some cases for economic reasons both parties may share the cost –the groom’s family pays for all wedding expenses - suggesting that what is taken in, the bride, is of greater value in the relationship as opposed to the dowry system in which it is the bride’s family who must buy into the groom, suggesting the bride is a liability.
Women leaders in the Visayas region were called in the native language ‘Babaylan.’ Rediscovering the babaylan figure in Philippine history is to find out that the native woman did not hold a subjugated role in society, but the power roles of priestess, healer, seer and leader. Even our languages/dialects reflect egalitarian relationship- sexist words do not exist in any dialect in the Philippines. We don’t have gender based pronouns.
The colonization of the Philippines spanned for three centuries brought in Christianity and patriarchy. A new Filipino woman was formed, molded in the image and likeness of the Iberian woman of her time. For 350 years she was tutored by the Spanish friar, producing “the shy, diffident, puritanical, tear stained little woman of the late 19th century.”2 . She was trained to lead the life of a good Christian defined by obedience, submissiveness, lesser freedom and rights. It was in this era that she was to obey authority, especially church authority. However, she maintained her indigenous spirit . During these colonized period – there were many revolutionary movements – to liberate the country from the injustices of colonialism. There are 8 Filipino women who are included in the list of 42 national heroes – fighters for national liberation. Two of these women were wives of the famous revolutionary leaders, who after their husbands were killed continued on the fight for justice. This collective memory must have resonated in the consciousness of the people when the country elected Cory Aquino to the presidency after husband was assassinated.
Finally the Americanos in 1899 found the Filipino woman “imitative, appreciative, and glad to be educated.”3 That reaction is due to years of deprivation of their innate drive for self-sufficiency. She became educated in the American system- she is encouraged to think freely, speak her mind, to be independent. Thus another type of character was molded into the Filipino woman.
This takes us to the present time: In what way is discipleship of equals lived and practiced in the lives of today’s Filipino women considering those influences I just mentioned?
First of all – in the home. The Philippines is a matriarchal society – not to be understood as a form of ranking, or of ‘for or against’ but of partnership, of bilateral kinship. Filipino women live in a culture that is focused in community with the family as the main unit of society. They will do anything to maintain that. Filipino mothers are most esteemed in the family. The father might be perceived as the one handing down decisions but only after discussing with the wife.
Secondly, Filipino women are leading causes for charity and justice. The struggle of Filipino women is in the framework of hierarchical structure, class differences, religious justifications and living in a globally developing nation. There are many feminist movements that see “women’s liberation within the context of the economic, political and cultural transformation of the society.” The Church is definitely a partner, collaborator in justice oriented causes. An important contributing factor to the rise of Cory Aquino and Gloria Macapagal to the office of presidency was the overwhelming support of the Catholic church in its fight for corruption. Women leaders who embrace the Catholic faith represent a positive image in society .. (Iwai 1993, 108). Their gender identity was an advantage over male leaders accused of corruption. This type of leadership, living Matthew 25, is a great gift of Filipino women to society. Overall the contribution of women in the broader scope of Filipino’s struggle for justice, freedom and equality are well known in society.
Thirdly, let’s look at church ministry. As a professional lay person involved in Church ministry for many years, and now as a Pastoral Associate I am – accepted, respected, admired for what I have become. It is seen as not only a personal success story but that of the community. I am seen as a woman of influence – who has access to power, has some power but not the key. I have a key (show bunch of keys) – an important key that brings forth the baptismal gift of the people of God. Nevertheless, I realize it not the key. Being a high-context culture where decision making focus around a central authoritative figure, Filipino ‘wo/men’ in general do not question the issue of prominence or higher visibility of women in the church. This is one area not challenged by the culture itself – changes or new ways of doing are accepted if sanctioned by the proper authorities – usually the ordained. I am okay with that – I manage to balance Episode 1 and Episode 2 in the ministry.
I hope this perspective of the experience of Filipino women is an example of the importance in recognizing one’s cultural perspective as we move towards ‘discipleship of equals.’ Collective memory is indeed a crucial factor to advance the understanding, thus promotion of ‘discipleship of equals.’ With the rapidly changing cultural makeup of US Catholicism, ‘discipleship of equals’ has to be adapted to the cultures – in order to have a universal appeal . Maybe, having cultural brokers (within a given community of course) would help bring out the “hidden energy” of the diverse people of God in our journey together towards a ‘basileia’ of God.
Let me close by praying twice Phil 1:6
I am confident of this, that the one who began a good work in you will continue to complete it until the day of Christ Jesus
Thank you.