A version of this object biography was published in the Spring 2019 issue of Contexts: Annual Report of the Haffenreffer Museum of Anthropology.
This hat is a product of — produced by and traded through — colonialism. Its resting place today is the Haffenreffer Museum of Anthropology in Providence, Rhode Island in the United States of America. There it lies mostly undisturbed; whether dormant or dead is hard to tell. But it was once part of daily life. The hat shielded its owner from the sun and from hazards both natural and man-made. It was also a handy bowl when flipped upside down — quite literally a vessel for life, though even this framing underestimates the hat’s vitality. After all, it has a nose, eyes, and an ear, not to mention some impressive hair. It is more of a head than a hat, in fact. There is something particularly compelling to telling the life story of such an object — from its beginnings in the early twentieth century in Ifugao, a province of Luzon (an island in the Philippines); to its “collection” by an American official in 1912–14; to its acquisition by the Haffenreffer at an auction in 1988.
Say you were to reinvigorate the object. Pick it up (it’s so light!); turn it upside down; feel the contours on the bottom of the bowl; drag your thumb across the tightly woven rattan brim; note how the light glistens off what seems like its polished metal exterior. When you’re done with the physiognomy, try moving your head closer and breathing in. The smell of the wood can’t help but evoke memories, fantasies, even disturbing thoughts. After all, its military past is ingrained in the pores of the wood and the basketry of its brim. What has the hat seen? What has it heard, touched, smelled?
I begin by giving a short introduction to baybayin, followed by a brief history; both these sections mostly summarize previously published material. I then consider variation in baybayin before ending with contemporary concerns of identity and ideology, considering especially how baybayin is implicated in Filipino nationalism. Please feel free to browse to any of these sections — I hope my writing is useful to you!
Baybayin is a writing system native to the Philippines, attested from before Spanish colonization through to at least the eighteenth century.1 The word baybay means “to spell” in Tagalog, which was the language most frequently written with the baybayin script. Apart from Tagalog, baybayin (with some necessary changes) was used to write Ilocano (Iloko), Kapampangan, Pangasinan, Bisaya, and Bikol. The identification of baybayin with languages other than Tagalog is a contested subject, as I describe below.Continue reading Baybayin and nationalism
Update: a more recent, more detailed, and better-informed version of this project is available here.
In this post I focus on Baybayin, a writing system native to the Philippines. Baybayin is a Brahmic script used to write Tagalog through to the period of Spanish colonization.1 There are few academic studies of Baybayin.2 What we know about this script mostly comes from Spanish missionaries who learned, documented, and translated Baybayin texts in the 16th century. The earliest known book published in Tagalog is the Doctrina Cristiana from 1593, which includes both Latin and Baybayin transcriptions as well as a translation into Spanish. At this time, literacy in the Philippines was fairly widespread, though it seems literature remained primarily oral. The Boxer Codex of 1590 reported that native inhabitants “have neither books nor histories nor do they write anything of length but only letters and reminders to one another.”3 This claim may have been used to cover up mass destruction by Spanish priests of Baybayin writings. In 1921, Otley Beyer, an American scholar of the Philippines, wrote: Continue reading Some background on Baybayin, a pre-Hispanic Filipino Script