5. We can also extract baptism protocol during the period.
A) Most had only one baptismal sponsor (padrino/madrina). Very very few had two sponsors, in which case these were usually a man and a woman.
B) Many times boys had women as their sole baptismal sponsors. There was at least one case of a boy having two women sponsors. But there was not a single case of a girl with a man as her sole baptismal sponsor.
C) Cabezas often had other cabezas as sponsor for their children. Ordinary fathers also had cabezas as sponsors—but not his cabeza.
And because of the cabeza’s stature you’d assume this case would obviously be the most common, but there was not a single instance where a family’s cabeza was the baptism sponsor.
I don’t know, the reason may have been not necessarily of personal choice and it may be possible that the cabeza already had a role in the baptism and so was no longer called to become a ninong. But a cabeza did not become a padrino except for other cabeza’s children.
D) In mapping families, you notice a person’s cabeza changed over the years. Reason could be the barangay changed its cabeza, but most times the old cabeza still functioned as a cabeza, only that particular member no longer belonged to him or should we say to his barangay. And the member’s “new” one was already an existing cabeza, too, so that we cannot say the “new” cabeza replaced the other in that same barangay. It was more like an individual member can transfer, or can be transferred, to another barangay and cabeza.
In the next volume, Baptisms 1839-51, families were already described by their residencies, so we can hopefully map out individual families and examine whether changes in residence (or place of work) accounted for the new cabeza de barangay. Hopefully…