The Indolence of the Filipinos: who should be blamed?

The word indolent has become a term commonly used to identify Filipinos today. Filipinos have more often than not been ridiculed for their negative practices, which include drinking, gambling, womanizing, as well as their religious traditions, which are still an accepted way of life of the people today. It is not surprising though that the image of the ordinary Filipino is such. Indolence, which is commonly associated with the peoples’ lack of activity, laziness, and poverty, is very much evident in these practices. However, what many tend to overlook is that indolence is mostly attributed to the ignorance of the people (Rizal, 1972, p. 227). Many believe and argue that these practices originated from the colonizers of the country. They put the blame on the colonizers for introducing these institutions to Filipino culture, which have negatively affected the Filipino way of life. However, although foreign colonizers are believed to have introduced several indolent practices, the Filipinos should be held responsible for their situation because of their ignorance and indifference to these negative practices and traditions.

Many records have shown that the Filipinos have not always been indolent. In fact, before foreign colonization, the early Filipinos were productive. They participated in trade not only within the country, but with neighboring countries as well (Agoncillo, 1883, p. 45) Accounts have also shown that Filipinos were involved in farming, fishing, carpentry, hunting, and craftsmanship. Also, both men and women worked for a living. While the men were hunting, building boats, fishing, mining, and harvesting, the women were raising animals, crafting, making clothes, and planting rice and vegetables (Gonzales, Sta. Ana-Rankin, & Hukom, 2002, pp. 76-78). All these accounts prove that there was life, activity, and movement in the islands before foreign colonization and that the morals and way of living of the Filipinos was very much different from how it is perceived today (Ikehata, 2007, p. 13). These prove that indolence is in fact, not innate in the Filipino people. However, after the introduction of foreign institutions, such as religion and formal education, the natives became indolent (Ancheta, 1977, p. 118).

The Philippines had been under foreign rule for over four centuries, colonized by the Spaniards, Americans, and Japanese respectively. The colonizers brought with them new ideals, practices, institutions, as well as religion, which eventually affected the Filipinos’ behaviors and attitudes (Constantino, 1975, p. 53). Throughout these years, the Filipinos faced oppressive, intolerant, and immoral leadership, where many people suffered from poverty. Foreign authorities made it a point to exercise their control, supremacy, and power over every aspect of the peoples’ lives (Ancheta, 1977, p. 1, 85). It is no surprise then that the Filipinos became heavily dependent on the colonizers, believing that anything forced upon them was right. Colonialism produced a lack of nationalism among the Filipinos, as well as a mindset which made the people believe in the superiority of the colonizers (Licuanan, 1994, p. 44). It is indeed puzzling to see how the Filipinos, once known for their industriousness, now come to be viewed as indolent creatures.

There is no denying that indolence does exist in the Philippines. Indolence in fact exists in any part of the world (Baula, Personal Communication). Many historians, who focused on the topic of Filipino indolence, have also affirmed its existence as well as its causes (Quibuyen, 2008, p. 202). Aside from the fact that the climate in tropical countries tends to make the body tire and slow down easily, majority of historical accounts would argue that indolence was rather, the effect of the disorder and backwardness brought about by colonialism (Ancheta, 1977, p. 118).

Many historical accounts point to the expeditionary wars and internal disturbances brought about by colonialism as one of the main causes of indolence among the Filipinos (Agoncillo, 1883, p. 78). It was only necessary for the colonizers to use force in order to subjugate their colonies, and consequently, there were those who accepted foreign rule and those who fought against it. There were many insurrections, and there too, were many deaths. The colonizers had several expeditions, where many Filipinos were forced to take part in, so as to maintain their honor and expand their range of power. These expeditions were known to be futile as many skilled Filipinos, including the youth, were shipped away with nothing heard or said of them after. It was during this time that the Philippines lost its most skilled workers – sailors, rowers, and archers – leading to the diminution of the population. These fatal expeditions certainly wasted the moral and material energies of the country and its people (Quibuyen, 2008, p. 205).

Another cause of indolence that historical records identify is the depredation of pirates from the South (Zaide, 1984, p. 34). These attacks, encouraged by the Government, were intended to start clashes among the people, in turn, leaving the areas unarmed when colonizers imposed their authority and power over the people. These attacks also caused great damage and fear among the Filipinos, as well as further reducing the country’s population (Corpuz, 1989, p. 140).

Another cause of indolence was the cutting of timbers for the construction of galleon ships (Ikehata, 2007, p. 14). It was necessary for the colonizers to demand the construction of these ships in order to maintain their trade with China. As a result, the construction of these new and large ships proved to be a costly endeavor for the country because it required large numbers of equipment and laborers. This resulted in the damage and degradation of forests as well as in the depopulation of the country, considering the unethical working conditions that the people had to endure (Guerrero, 1971, p. 241).

Another cause of indolence was that many Filipinos were sold into slavery (Ikehata, 2007, p. 13). It was during this time that many Filipinos were sentenced to death, and it was also during this period that many natives fled to the mountains in disgust of what was imposed upon them by foreign authorities. Many natives, especially women and children, died of hunger, diseases, and most of all, abuse. Some mothers even opted to kill their children in hope of them not meeting the same fate. Filipino workers even, were treated as property – indebted laborers were treated as slaves, exploited at all means, with low salaries and few riches. The country’s economy was ruined, with large numbers of wasted skills, and men who were killed along the way (Constantino, 1975, p. 50). This explains why in the span of a few decades, the population of the Philippines had greatly diminished (Agoncillo, 1883, p. 79).

There are numerous causes that can be attributed to the indolence of Filipinos, but what many historical accounts tend to overlook are the factors that foster and sustain indolence. One contributing factor is the lessening encouragement to work in the country (Ikehata, 2007, p. 13). The Spanish administration did not trust the Filipinos who had access to trade with neighboring countries. The Spaniards, then, limited the exchange and consumption of products, as well as cutting international relations. The only countries that the Filipinos were allowed to continue trade with were Mexico, also known as New Spain, and China because this only benefited the foreign authorities, leaving the Filipinos with very little trade benefits (Quibuyen, 2008, p. 207).

Another contributing factor to Filipino indolence was that Filipinos did not have the freedom to work without the permission of foreign authorities, particularly the Governor (Comyn, 1969, p. 99). The process of getting permits was oftentimes slow, confusing, and most of all, costly. When farmers were able to secure permits, and eventually plant and harvest crops, the Government would in turn demand a large amount of resources from the farmers. The farmers were then left with very little means to defend themselves, and as a result, they turn to inaction – abandoning the farm, work, and indulging in gambling as a better source of income (Rizal, 1972, p. 246-247).

The miserly return from labor that the Filipinos receive is also another factor that fosters and sustains Filipino indolence. Land grants were originally used to reward generals and statesmen. As the economy became more capitalistic, landlords were obliged to collect taxes and look after the welfare of Filipino communities at the same time. As the Filipinos paid tributes, foreign authorities in turn, were supposed to take care of the inhabitants and give them proper education. Instead, the landlords abused their powers to the fullest, using land and property as a means of exploitation, pacification, and personal enrichment (Constantino, 1975, p. 41-42).

The negative influence of the colonizers and the Filipinos’ experience of labor and discrimination under the colonizers have instilled in them an aversion, hatred, and fear of work (Rizal, 1972, p. 250). Because of this, the Filipinos became ashamed of their own culture, and in turn, gave in to the practices of the colonizers (Ancheta, 1977, p. 114).

One of the prominent vices the Filipinos adopted from the colonizers was gambling. Gambling was something that easily appealed to the Filipinos because of the adventure and excitement it incited in the people. On the other hand, gambling worsened the productivity of the people, and in turn, lessened the encouragement to work in the country. Many Filipinos also turned to gambling as an alternative livelihood because they only earned very little while working for foreign authorities (Bankoff, 1991, p. 247). Gambling was also used as a form of escapism because of the peoples’ lack of motivation for work and because of its promise of easy money (Baula, Personal Communication). Today, gambling comes in the form of various number games such as jueteng, loteng, lotto, and betting on the ending numbers of basketball games (Dery, Personal Communication). It can also take form in cockfights, which is a national past time. Cockfights have become integral in the peoples’ lives and traditions, and moreover, an important feature of activities such as fiestas (Agoncillo, 1883, p. 90). Although cockfights and other vices were introduced by the colonizers, the Filipinos are still responsible for the continuation and perfection of practices such as these (Bankoff, 1991, p. 247).

Along with the introduction of gambling, which promised easy money and an escape from the hardships of colonization, came the religious fanaticism of the Filipino people. There are a whole series of religious events. Candles are lit for saints and there are processions in which the saint’s image is carried around the village to bless it (Eggan, 1968, p. 45). “The large number of fiestas, the lengthy Masses at which women spent their whole mornings, the novenaes, their afternoons, and the processions and rosaries, their nights” according to Rizal, drained capital and paralyzed all activity (1972, p. 252). Christianity then had a negative influence on the Filipinos’ behavior because it leaves everything to chance or Divine Providence, which is a trait of laziness disguised in religious garb (Quito, 1994, p. 45). This can be seen as Filipinos pray for different purposes, to different images and statues, relying solely on them (Dery, Personal Communication). Filipino religiosity has reached such a level wherein the devotees go beyond the representations of religion and regard them as separate entities. They basically lose what these images symbolize, and attribute a certain power to them as a result (Rizal, 1992, p. 96). For instance, causes of sickness, death and other various situations are attributed to mysterious powers. As a result, these beliefs control and influence the Filipinos’ behavior, work ethics, and attitudes (Isidro, 1972, p. 39). Moreover, the Filipinos’ exaggerated faith and ignorance to religious traditions has greatly misled them, and has also exposed the Filipinos to foreign ridicule (Rizal, 1992, p. 100, 105).

Filipino traditions have also been recognized for its fiestas, which are extravagant celebrations accompanied by processions, dances, and abundant food (Eggan, 1968, p. 45). Historical records have also shown that before the introduction of agricultural practices, food surpluses could not be stored, so feasts, held in celebration of bountiful harvests, encouraged the indulgence of the entire community in excessive eating and drinking for several days even (Constantino, 1975, p. 35). Filipinos now have become accustomed to so many, tedious and wasteful cultural activities and religious rites (Kanoy, 1977, p. 107). There are many fiestas and festivals, all of which are expensive and extravagant. The “fiesta syndrome” and the “holiday mentality” of the Filipinos are said to be counterproductive to the value of hard work for economic recovery (Gorospe, 1988, p. 116). These fiestas and holidays moreover, promote laziness because it makes people idle and unproductive (Dery, Personal Communication).

Given all the causes, as well as the factors and practices that foster and sustain indolence, Filipino indolence, as we know, continues to exist today. This is primarily because the Filipinos themselves have not made an effort to eradicate these negative institutions, as well as their colonial mentality (Ancheta, 1977, p. 65). Throughout the years of colonization, foreign authorities constantly embedded in the minds of Filipinos that they were stupid, lazy, and that they should follow the authorities. This also meant several centuries of Filipinos believing that they were inferior to the colonizers (Baula, Personal Communication). Also, because foreign authorities had control over almost every aspect of the Filipinos’ lives, they were bound to have had miseducated the people along the way (Corpuz, 1989, p. 217). Although the Filipinos themselves have affirmed their miseducation, efforts have not yet been made to reform it (Dery, Personal Communication).

Under foreign rule, schools were organized by the authorities themselves as a means of reconditioning the minds and attitudes of the Filipinos towards the ideologies of the conquerors (Isidro, 1972, p. 239). These authorities trained and chose the teachers, as well as controlled what was to be taught. During these years, the schools were the colonizers’ property, so to speak (Corpuz, 1989, p. 217). Education was used by the colonizers as a means to subjugate the people, and make them believe in their power and credibility (Isidro, 1972, p. 240). Education was also used by the conquerors to instill in the Filipinos their political, social, and cultural ideas (Tubangui, Bauson, Foronda, & Ausejo, 1982, p. 125). In other words, education became a tool for colonization and exploitation (Constantino, 1975, p. 308, 309).

Although an independent country today, the Philippines is still struggling with the fact that majority of its population is poorly educated, ignorant, and indifferent (Eggan, 1968, p. 2). The current economic, social, and political system is also said to have caused apathy, inequality, and indifference among the Filipinos. Moreover, the Filipinos’ negative values, which are contrary to truth, justice, and freedom, also contribute to today’s society, giving way to mass poverty and injustice (Gorospe, 1988, p. 119-120). Rizal believed that indolence was the effect of misgovernment and backwardness. Therefore, he encouraged the Filipinos to shoulder the responsibility to continue their good practices, as well as to correct or repress their negative habits (1972, p. 232). The Filipinos’ role is simple – eradicate the causes and factors of indolence, eradicate indolence (Dery, Personal Communication).

In order to improve the social conditions of the country, reforms, particularly educational reforms, are necessary (Ancheta, 1977, p. 1-2). The aim of education is to develop the peoples’ mentality and in turn, improve the condition of the country. Education is necessary in order to uplift the people from their condition, moreover, their ignorance (Pascual, 1962, p. 256-257).

One obstacle to reform is the ignorance of the people. This ignorance stems from unstable fanaticism, which is based on sentiment. Education should therefore be the basis of reform and progress. With education, an awareness of being part of a bigger community is created in each individual. It also makes each individual aware of his obligations and develops a sense of nationalism in them. Education should be able to provide the people with a good future, making it the foundation of the best interests of society (Pascual, 1962, p. 257, 259).

“The relationship between education and liberty cannot be over-emphasized. Liberty is the very goal of human progress. But liberty is a very dangerous thing in the hands of ignorant people” (Pasucal, 1962, p. 259). With that, the people are encouraged to think twice of what is being taught to them (Ancheta, 1977, p. 122). The Filipinos, especially the youth, are also encouraged to be able to seek the truth rather than simply follow what the authorities say. Education should be able to guide the people to progress, and in turn, eradicate indolence (Pascual, 1962, p. 261).

Rizal also takes into consideration the role of women in eradicating indolence. In his Letter to the Young Women of Malolos, he praises the importance of the role of women in the emancipation of the country from foreign rule. In addition, he also gives advice on the duties and obligations of the women. He encourages the women to gain knowledge, as well as preserve the Filipino virtues, for this is what they will teach to their children – the future generation of the country, the protectors of tradition and integrity (Ikehata, 2007, p. 70). The home is one of the key instruments of education, especially the role of parents in molding their children. Parents should be able to contribute to good and effective education, rather than become a cause of backwardness (Pascual, 1962, p. 261).

The success of education is in its ability to help an individual seek various perspectives. It is also seen in an individual’s ability to correct errors and change for the better (Pascual, 1962, p. 257). A nation’s success is not only measured in what it is able to achieve, but moreover, in its proper conduct, good intentions, and moral judgment, which is brought about by proper education (Ancheta, 1977, p. 122). A nation will not be successful if the people themselves are not ready for it. The basis or foundation for any form of change should be education, and it must also result to more education (Hunt & McHale, 1965, p. 68).

In sum, Filipino indolence has been a continuing problem from the period of colonization until today. It has been an attitude that has become embedded in Filipino traditions and practices, and somehow, an accepted way of life. Filipino indolence on the contrary, can be viewed from different perspectives – one could be indolence as the fault of the colonizers, and the other is indolence as the fault of the colony.

Many may argue that the colonizers are at fault for introducing negative practices to the Filipinos. Given the fact that the Philippines was under foreign rule for so many centuries, the Filipinos were made to believe that they were “stupid” or “lazy.” Others may further argue that it was because of the abusive rule of the colonizers that the Filipinos accepted poverty as their fate. Moreover, the introduction of religion can be related to indolence and poverty because these institutions promote the idea that poverty is acceptable. The fault of religion is that it accepts the people’s poverty rather than the peoples’ laziness. As a result, people tend to have the mentality that poverty and hardship is all part of a divine plan, making them rely solely on fate and chance (Baula, Personal Communication).

On the other hand, there are a few who will take the opposite stand. These are the people who believe that the Filipinos are at fault for their indolence because of their failure to eradicate the factors that cause and sustain indolence. These people may argue that the Filipinos to begin with, are not indolent. Early records will even prove that there was life and movement in the country, further proving that the Filipinos were not indolent. However, after the introduction of foreign institutions, the Filipinos became indolent. Until today, when the Spaniards, Americans, and Japanese have gone, it is still perplexing to see how indolence still persists in society. This is because the peoples’ indolence and ignorance allow these practices to continue up to today, and the fact that Filipinos themselves promote it. The problem is not the fact that the colonizers introduced these practices, but that the Filipinos have not taken responsibility for their social crisis (Dery, Personal Communication).

After our personal interviews with professors Luis Dery and Enrico Baula, it was certainly interesting to see two completely opposing views. What is important though is for everyone to see the correlation between the two. In fact, the Filipinos themselves are at fault. Even after gaining independence from the colonizers, majority of the population today is still suffering from poverty and ignorance. Filipino traditions and practices also, are still characterized by superstitions, nurturing ignorance and poverty, and in effect, inequality (Isidro, 1972, pp. 197-198). Even after going through several history books, the same argument holds true – the Filipinos themselves have not eradicated these practices, but moreover, perpetuated them.

However, there will always be the argument that early Filipinos are not indolent, proving that laziness is not part of Filipino culture. However, foreign colonization resulted in making the Filipinos ignorant and lazy, and today, these foreign practices have become an important aspect of Filipino traditions. This just comes to show that the Filipinos still have not eradicated these practices, proving that the Filipinos themselves are at fault. Since it is given that the Filipinos were not indolent to begin with, then why do the Filipinos let these practices continue to dominate Filipino culture? This is indeed a question that the Filipinos themselves have yet to answer.