Strategies of Decolonization

How can we decolonize our mind and spirit? Is decolonization possible? Wane, 2006 and Some, 1994 acknowledge that decolonizing oneself is the most difficult process. However, the good news here is that decolonization is possible.  This paper discusses the following strategies of decolonization.

Filipino Spirituality

Wane (2006) explains that spirituality may be understood as a process of struggle, a way of self-recovery and the path to follow in order in order to become whole and liberated (p. 89). She further explains that “spirituality as a discourse guides my quest for greater meaning in life” (ibid). She goes on to note that “it enables me to search for answers to conflicting messages that may come from new knowledge being created from the advancement of technology and the fact that today, humans are able to provide explanation for different occurrences; despite all this, there is a vacuum in most peoples lives (ibid).

Why Filipino spirituality? What is the nature of Filipino spirituality that can help us in our decolonization? Before the Spaniards came, Filipinos possessed a very rich culture. Religion did not exist in their lives; however, the early Filipino peoples were very spiritual. They exercised spirituality by being respectful to other human beings as well as other living and non-living things. They acknowledged the fact that men and women were equal. For them, spirituality meant being interconnected with the creation of the Supreme Being. Trillana (2004) explains the notion of spirituality of the indigenous Filipino peoples:
“Pre-colonial natives of the archipelago believed in a unity of the spiritual and the material worlds. Purity of the inner self (Kalinisan ng Loob) led to harmony in the external order (family, community, society and nature). Conversely, the value of damayan (compassion and reciprocal assistance) reinforced these inner connections within members of the community.” (p. 1).

In addition, Zaide (1949) further describes Filipino spirituality as:

“The early Filipinos believed in spirits called anitos or diwatas. …To these anitos and to the minor gods and goddesses, the early Filipinos offered sacrifices and prayers. By such means they hoped to gain the goodwill or placate the wrath of the spirits. The religious sacrifices, called maganio, were performed by the priest and priestesses called babaylan, baylana, or, katalonan… The Filipinos were worshippers of nature…They were ancestor –worshippers.” (pp. 66-67).

Trillana and Zaide both encapsulate the true nature of Filipino spirituality. It has been embedded in the Filipino people. With early Filipinos, they recognized that men and women’s qualities were both important in performing religious sacrifices. There was unity among them. They did not believe in overpowering one another, instead they believed in working together for the betterment of their community. In the area of religious work, sexual division of labour did not exist. They believed that the existence of women and men were of equal significance.

As we noted, Filipino spirituality has been forgotten. Could we set aside spirituality as part of decolonizing strategies? If we examine the work of Melchora Aquino also known as Matandang Sora, how she had helped and supported the revolution against the colonizer, to me that was the true essence of Filipino spirituality. She was very courageous. She did not fear anybody; not even death. As Trillana (2004) describes Filipino spirituality “as the value of damayan  or compassion” (p. 1). Melchora Aquino proved that this nature of Filipino spirituality is embedded in the Filipino peoples.

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