Love and the Affair

Mujer de la clase rica (Woman of the upper class) Philippines, circa 1875 Photographer: Francisco van Camp                    Ref: SK06745-04

I am not going to lie. It is incredibly challenging to conduct genealogical research in Winnipeg on my Irish-Spanish-Mexican-Chinese-Filipino ancestry. It would be a dream for me to arrive at the archives in any one of these countries in Europe and Asia to dig through church records and legal documents that may still be available. Sadly, until that dream comes true, I must rely on online secondary sources. So, as I post what I learn about my family history, I must caution that everything I share here is entirely open to interpretation. With that said, I’m going to take a particularly risqué approach to this week’s blog post.

I want to know what could have possibly brought my ancestors, Don Felix Berenguer de Marquina (the Irish-Spaniard) and Doña Demitria Lindo Sumulong (the Chinese mestiza) together in the late 1780s. Did the concept of love exist then?

The cynical tone I take towards their union is not necessarily a commentary on love in general, but the circumstances of the time that may have initially brought them together. The information I have gathered for these last few blog posts are based on my distant cousin’s family history website, The Official Sauza-Berenguer de MarquinaWebsite. The site describes Don Felix as follows:

Señor Felix Berenger de Marquina y Fitzgerald (1736, Alicante, Spain – 10 October 1826, Alicante, Spain) was married to Maria Ansoategui y Barron in 1758, but he had relationship to Doña Demetria Sumulong y Lindo (1772-01 February 1814, Cagsawa, Albay, Philippines) also known as Metyang. Señor Felix and Demetria had one daughter. She was Doña Ysabel Berenguer de Marquina y Sumulong (19 November 1790, Cagsawa, Albay, Philippines – 30 Januar 1900, Banwa, Batan, Aklan, Philippines) also known as Abe. She was baptized on 25 December 1790 at a Franciscan church in Cagsawa, Albay, Philippines. Though she was illegitimate by birth, her mother Metyang who was 18 years old by that time never took the plan to abort her instead she was born in the vast greenfields of Cagsawa, Albay, Philippines. Abe had a unique and interesting ancestries both paternal and maternal. She was the 23 great granddaughter of Nest Ferch Rhys, the Princess of Deuhebarth and of Gerald de Windsor. Señor Felix was the Viceroy of New Spain 1800 – 1803.

I read this paragraph as though it was written cautiously. Words like “illegitimate by birth” and “abort” are explosive terms among conservative Catholics – whether they live in the Philippines today or centuries ago. There is no mention of a courtship, but a “relationship” between our ancestors. There is nothing said about his infidelity to his Spanish wife or if he fathered other children with other women. Perhaps these are modern concepts that I am placing to a different time, but I can’t help but wonder. What impressions did the Philippines have on Don Felix? What brought him to eventually meet Doña Demetria?

Wikipilipinas: hip ‘n freePhilippine Encyclopedia (2011) says that Don Felix lived in Binondo, Manila as the Philippine Governor-General from 1788 to 1793. Binondo was an influential Chinese settlement in the Philippines. As Governor-General, he was appointed by the Viceroy of New Spain to represent the Spanish King on the colony. He held executive colonial powers as well as incredible political influence in this position. Within his exclusive circle, he was acquainted with Manila’s most affluent which included Chinese mestizo families who dominated the local economy.

According to historian, E. Wickberg, the Chinese mestizo played a strong role in Spain’s colonization of the Philippines. He states:

Soon after the Spaniards arrived, the Chinese moved into an important economic position. Chinese merchants carried on a rich trade between Manila and the China coast and distributed the imports from China into the area of Central Luzon, to the immediate north of Manila. Chinese established themselves at or near Spanish settlement, serving them in various ways: as provisioners of food, as retail traders, as artisans. Because the Chinese quickly monopolized such activities, the Spanish came to believe their services indispensable. (Wickberg, p.67)

Don Felix arrived in Binondo to an already established Catholic, Chinese mestizo community. He likely noted that the Chinese mestizoappeared more Spanish than they did ethnically Chinese. For example, they dressed and worshiped essentially the same Hispanic way. So, when Don Felix came to meet Doña Demitria, he was not acquainted by her Chinese family name of Li, but her Spanish Catholic family name of Lindo meaning “beauty.” 

Doña Demitria’s maternal lineage can be traced to southern Fujian in China. Her mother, Maria Andrea Lindo, was raised in Binondo, where she likely worked in the family’s successful clothing and food business. Her mother later married her father, Fortunato Sumulong, an ethnic Filipino farmer. Living in Binondo as a Chinese mestiza family meant that they were afforded certain privileges. They enjoyed access to land, discounts to colonial tribute, as well as limited self-governing privileges. The Chinese mestizo held degrees of wealth and influence.

My research would seem to imply that Doña Demitria was not a victim of colonization. At a time when Spanish authorities (both religious and secular) raped and abused local indigenous women to exert their colonial power, Chinese mestizos maintained certain freedoms and privileges under the same colonizer. The colonized body of the indigenous Filipino was not the same as the Chinese mestizo. Whereas the former made up the vast peasantry, the latter represented networks of wealth. I believe Spanish authorities had political balances to achieve and networks to maintain to legitimize their role. I imagine it would be beneficial to maintain the existing status quo with favorable relations among influential Chinese mestizos.

The Chinese mestizaduring the Spanish colonial period (1521-1898) would have been expected to play her gendered role in society. According to historian Mina Roces, women in the Philippines were considered the man’s help. She was relegated to the home and had little opportunity to venture outside publicly unless it was to attend church (Roces, p.164). As a member of the elite, Doña Demitria’s outings were likely supervised and limited. I would guess then that the Governor-General’s intentions towards her were not made in secret (whatever those intentions were).

Could love have found its way into their “relationship”? I hesitate to say. What I do know is that the balance of power between my two ancestors is not easily defined. The dynamic between older man and younger woman as well as colonizer and colonized can mean different things given the circumstances. He was a ruler outnumbered by an established and wealthy ethnic community. He was likely without contact with his wife (let alone of Spanish women in general). Chinese mestizos could have served to solidify political networks or social voids for him. Really, your guess is as good as mine.

Before I conclude, I want to share one of colonial Philippines iconic images. In around 1875, Dutch photographer Francisco van Camp photographed a Filipina Chinese mestiza. The portrait entitled, Mujer de la clase rica (Woman of the upper class) captures her thick flowing hair, exotic physical features, and elegant dress. She epitomizes both nobility and simplicity simultaneously. She is beautiful (if not stunning). The portrait suggests that her social class and telling mixed features have afforded her the unique luxury of beauty. Maybe Doña Demetria resembled her likeness only a century ago?  Who would Don Felix be, as the most powerful authority on the colony, to let her walk away?

Sources:

E. Wickberg. (1964) “The Chinese Mestizo in Philippine History,” The Journal of Southeast Asian History 5.1: 62-100.

Mina Roces. (2002) “Women in Philippine Politics and Society” in Hazel M. McFerson, ed. Mixed Blessing: the impact of the American colonial experience on politics and society in the Philippines. Westport: Greenwood Press. pp. 159-175.

Prince Victor Salamat. The Sauza-Berenguer de Marquina Official Website.  http://familiasauza.webs.com (cited 22 September 2013).

Wikipedia. “Felix Berenguer de Marquina” Wikipilipinas http://en.wikipinas.org (cited 6 October 2013).

Mixed race and mixed identity

Worcester Photographic Collection, courtesy of the Museum of Anthropology, University of Michigan. (http://ocw.mit.edu/)

It was a bit of a surprise to learn that my ancestors were European – let alone of aristocratic stock (see My Mexican, Spanish, Irish ancestry?). I have only known myself as either Filipino or Canadian and, on some days, both. My dad is a very proud Filipino who idealized his impoverished post-war childhood. If there was any sense of him having any European privilege, it was never made known. So I had no idea his mother was raised among the elite and, for whatever reason, left its’ comforts all behind. I do not know very much about her story. Sadly, she passed away before I could get to know her well.

In this post, we will be using my estranged family history to explore the constructs of identity and ‘Filipino-ness’ in Winnipeg. I am sure that there are many of us second generation Filipino-Canadians who know little about our roots and want to learn more. We imagine what it might mean to be ‘Filipino’ in a country that isn’t the Philippines and live through the memories of those who have actually lived there. The Canadian part of us is often questioned by the fact that our parents might not have been born here. So, we have to come to terms with what our identity might be and what preconceptions our race represents. How much of our understanding of race influences the construction of our identity? Does history have anything to say about this?
This post will examine the experiences of Canada’s Red River Métis and the Philippines’ mestizo as a reference to understanding mixed racial identities. It will conclude with a review of my distant cousin’s genealogical website (www.familiasauza.web.com) and his perception of our European ancestry.

Before I examine the mestizo experience in the Philippines, I think it is important to first reference the Métis experience here at home. According to political scientist Samantha Hill (2001), the Métis (descendants of European traders and Aboriginal peoples) were historically discriminated against and failed to gain legal recognition until recently. For centuries they were omitted from legislation as neither racially Indian nor European. Notably still, Canadian authorities refused to recognize the Métis people as a nation with their own territory and system of governance. By the late 19th century, Red River Métis lands were confiscated without compensation to make way for European settlers. As Indigenous peoples were moved to reserves, the Métis were left landless and displaced. Hill argues that the Métis identity subsequently descended from a nation to a race (Hill, p.48). In other words, the Métis nation was colonized to fit racial definitions undefined by them, but by the new Canadian government.

The Philippines’ mestizo experience begins in the 17th century when Spanish voyagers and missionaries arrived on the islands to both conquer and convert. They fathered children with local women to add a European mix to an already racially diverse population. For centuries, the Philippine islands were an outpost for indigenous, Arabic, Chinese, Japanese, Hindu and Muslim traders. The children of these unions with the local peoples fall under the umbrella term today as ‘mestizo’ or ‘mixed’ in Spanish. To have mixed Spanish blood specifically according to political scientist Hazel M. Mcferson (2002), meant a spot on the Spanish colonial apex. The fair-skinned mestizo ranked well above the Indio (the darker skinned indigenous peoples) and below the Spaniards born in Spain and the Filipino creole (Spaniard born on the islands). This hierarchy is still felt today well after Philippine Independence from the Spanish in 1898.The same privilege and wealth of those days past remain with few mestizo clans.

We can see that the experience in Canada and the Philippines is similar, but different. They both share a European connection. However, they differ in terms of their relationship with their European lineage. Canada’s Metis were not accepted as an independent people by Canada’s early full-blooded European leaders. The Philippines’ Spanish Mestizo however, was accepted as a member of Mother Spain (to varying degrees of course) that he/she was more than willing to comply to. This leads us here finally to my estranged family tree and the seemingly unyielding desire to appear more European than Filipino.

The Sauza-Berenguer de Marquina Official Website is written by my distant cousin and family historian, Prince Victor Salamat. He claims to also be known by his German and Irish name, Prince Heinrich Fitzgerald. The site conveys a strong sense of pride in my family’s aristocratic heritage. The reasons for this, we may argue, are of the assumptions associated with our Spanish lineage – that we are well-to-do, educated, and of worldly historical significance. A scan through the site will source relations to Charlemagne, John Fitzgerald Kennedy (yes, that Kennedy), and former Philippine President Corazon Aquino. No data or historical documents are provided to substantiate these claims. There are only mentions in the welcome message of oral histories passed on between generations. I am not writing this blog to support or refute what information is found on the site (maybe in a later post). However, it is worth noting that the site’s overall tone is telling of Filipino perceptions of identity – the more European the better.

So, what does all this mean for the construct of identity and ‘Filipino-ness’ in Winnipeg?

I want to underline the fact that Canadian identity itself in Winnipeg is already tenuous. The Red River Métis and their early claim to what is now Winnipeg never gained formal recognition by the early leaders of today’s Canadian government. There is an underlining urgency today to exert what it means to be an independent Métis. For Filipino-Canadians in Winnipeg, we must add another layer. Before arriving as immigrants to Canada, Filipinos must recall their own historical racial biases. To be fair-skinned, well off, and of Spanish descent in the Philippines means to be closer to resembling (colonial) authority. To come to a settler country like Canada may mean that a mestizo Filipino would expect a lateral change from the racially hierarchical society they left in the Philippines. In other words, being of European descent in the Philippines facilitates upward mobility. But, in Canada, this is not necessarily the case. There is a conflict between Philippine perceptions and Canadian realities when it comes to the construction of ‘Filipino-ness’ in Winnipeg. There is no clear historic advantage to being of mixed European descent here. Perhaps, this is why I don’t share the same overwhelming pro-mestizo sentiment found on my distant cousin’s website. Is this part of what it means for me to be ‘Filipino’ in Winnipeg?

Being Filipino and Canadian really is as complicated as I thought.

Sources:

Hazel M. McFerson. (2002) “Filpino Self Identity and Self-Image in Historical Perspective” in H.M. McFerson, ed. Mixed Blessing: The Impact of the American Colonial Experience on Politics and Society in the Philippines. Westport: Greenwood Press. pp. 13-42.

Samantha Hill. (2001) Race and nation building: a comparison of Canadian Metis and Mexican Mestizos. Masters of Arts Thesis. University of British Columbia. https://circle.ubc.ca/handle/2429/11311  (cited 23 September 2013).